Here are some quotes that capture the essence of the Eucharist and its significance in our faith journey:
St. Thomas Aquinas: "The Eucharist is the Sacrament of Love; It signifies Love, it produces Love. The Eucharist is the consummation of the whole spiritual life."
St. John Vianney: "There is nothing so great as the Eucharist. If God had something more precious, He would have given it to us."
Pope Francis: "The Eucharist, although it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak."
St. Teresa of Calcutta: "When you look at the Crucifix, you understand how much Jesus loved you then. When you look at the Sacred Host, you understand how much Jesus loves you now."
St. Augustine: "Recognize in this bread what hung on the cross, and in this chalice what flowed from His side... whatever was in many and varied ways announced beforehand in the sacrifices of the Old Testament pertains to this one sacrifice which is revealed in the New Testament."
Embracing the Eucharistic Feast
The Eucharist is a profound gift that calls us to live out its transformative power in our lives. By understanding and embracing the teachings of the Church on this sacrament, we can deepen our relationship with Christ and grow in our commitment to living as His disciples. Let us approach the Eucharistic feast with hearts full of gratitude and a desire to be nourished and transformed by the Bread of Life.
The Eucharist holds a central place in Catholic faith, embodying deep spiritual truths and offering profound grace. It is much more than a ritual; it is a powerful encounter with Jesus Christ Himself.
The True Presence of Christ
The Catholic Church teaches that in the Eucharist, Jesus Christ is truly present in the forms of bread and wine. This doctrine of transubstantiation means that while the appearances of bread and wine remain, their essence is transformed into the Body and Blood of Christ. This profound mystery invites us to encounter Christ in a very tangible way during Mass.
A Sacrament of Thanksgiving and Sacrifice
The Eucharist, which means "thanksgiving," commemorates the Last Supper and Christ's ultimate sacrifice on the cross. It is a celebration of gratitude for the salvation Jesus offers and a participation in His self-giving love. Each Mass re-presents the sacrifice of Calvary, allowing us to unite our own lives with Christ's offering.
Source of Grace and Spiritual Nourishment
Receiving the Eucharist is a source of immense grace. It nourishes the soul, strengthens our bond with Jesus, and empowers us to live out our Christian vocation. The grace received in the Eucharist helps us grow in holiness and become more like Christ in our daily lives.
Participation in the Paschal Mystery
By partaking in the Eucharist, we enter into the Paschal Mystery—the passion, death, and resurrection of Jesus. This sacrament makes present the saving events of our faith, allowing us to share in the victory over sin and death. It is a celebration of Christ's triumph and a promise of our own resurrection.
Sign of Unity and Communion
The Eucharist is a powerful sign of unity among believers. It fosters communion not only with Christ but also within the Church community. Sharing the Eucharistic meal binds us together as one body in Christ, strengthening our communal bonds and reminding us of our mission to love and serve one another.
Fl-ewwel jum tal-Ażżmi, meta kienu jissagrifikaw il-ħaruf tal-Għid, id-dixxipli tiegħu qalu lil Ġesù: “Fejn tridna mmorru nħejju biex tiekol l-ikla tal-Għid?”.
Imbagħad hu bagħat tnejn mid-dixxipli tiegħu u qalilhom: “Morru l-belt, u tiltaqgħu ma’ raġel iġorr ġarra ilma. Morru warajh, u għidu lil sid id-dar ta’ fejn tarawh dieħel: ‘Qallek l-Imgħallem: Fejn hi l-kamra tiegħi li fiha nista’ niekol l-ikla tal-Għid mad-dixxipli tiegħi?’. U hu jurikom kamra kbira fuq, imgħammra u lesta. Ħejjulna hemmhekk”.
U d-dixxipli marru u daħlu fil-belt, u sabu kollox kif kien qalilhom hu; u ħejjew l-ikla tal-Għid.
Huma u jieklu, ħa l-ħobż f’idejh, qal il-barka, qasmu, newwilhulhom u qal: “Ħudu, dan hu ġismi”. Imbagħad ħa kalċi f’idejh, radd il-ħajr, u newwilhulhom, u lkoll xorbu minnu. U qalilhom: “Dan huwa demmi, id-demm tal-patt, li jixxerred għal ħafna. Tassew ngħidilkom, li ma nixrobx iżjed mill-frott tad-dielja sa dakinhar li nixrob inbid ġdid fis-Saltna ta’ Alla”.
Imbagħad kantaw is-salmi u ħarġu lejn l-Għolja taż-Żebbuġ.
Il-Kelma tal-Mulej.
Fl-Aħħar Ċena Ġesu’, wara li qasam il-ħobż u offra l-kalċi bl-inbid lid-dixxipli, tahom kmand: “Agħmlu dan b’tifkira tiegħi.” Fl-ewwel sekli, il-komunitajiet kienu jiltaqgħu fid-djar fil-jum imsejjaħ “tax-xemx”, biex jobdu dal-kmand.
Ma kienu jagħmlu l-ebda devozzjoni oħra ħlief dan il-qsim tal-ħobż. Kienu jiltaqgħu madwar il-mejda tal-ikel, f’atmosfera familjari, xejn pompa bħal, eżempju ir-riti tat-Tempju. Kien rit sempliċi, awtentiku u festiv għax kienu konxji tat-tifsira ta’ dak li kienu qed jagħmlu.
Kien piuttost provokattiv ukoll għal dak iż-żmien meta jistqarru li qed jieħdu l-Ġisem u d-Demm ta’ Ġesu’. Mal-medda taż-żmien daħlu xi devozzjonijiet fuq l-Ewkaristija li ċajpru xi ftit is-sinifikat oriġinali ta’ dal-ġest li għamel Ġesu’.
L-aħħar Konċilju reġa’ afferma il-veru sinifikat u, biex aħna nagħmlu hekk ukoll, irridu nerġgħu lura għalli ġara dak in-nhar.
“Fejn tridna nħejjulek l-ikla tal-Għid?” Fl-ewwel jum tal-Ażżmi, l-Lhud kienu jsumu minn dak li mhux permess. Ħobż ażżmu jkun bla ħmira li tifforma ruħha minn għaġna qadima. Mela dis-sawma kienet tfisser: “naqtgħu kull imġieba ħażina tal-passat biex niċċelebraw kif jixraq l-Għid li se jtina spinta għall-ħajja ġdida, ħielsa minn kull skjavitu tad-dnub.”
L-Ewkaristija se tingħata bidu f’dan l-isfond. Kif il-Lhud ifakkru l-bidu tagħhom bħala poplu ħieles, jiġifieri dak in-nhar li telqu mill-Eġittu, hekk l-Insara jiċċelebraw il-festi tal-Għid bħala l-bidu tagħhom bħala l-poplu l-ġdid t’Alla.
Il-punt ta’ riferiment hu l-komunita’ tal-ewwel dixxipli bl-Ewkaristija bħala l-oriġini. In fatti, il-qofol tal-festi tal-Għid hi l-Ewkaristija.
In-Nisrani jipprepara ruħu għal dan b’sawma twila biex jeħles minn kull jasar tad-dnub. Suppost jagħmel hekk qabel kull tqarbina.
Fis-silta tal-lum naraw kemm kienet importanti għal Ġesu’ din l-ikla bil-mod dettaljat kif xtaq li jippreparaw għaliha d-dixxipli. Kien jaf li Ġuda baqa’ mwaħħal mat-tagħlim tar-Rabbini. Dan għaraf li Ġesu’ se jriegħed dawn l-istrutturi mill-pedament.
Mela hemm bżonn li Ġesu’ jitneħħa min-nofs. Dan kien aktar importanti għalih mill-flus. Imkien ma naqrawli li “ittradieh” lil Ġesu’, imma li “ta, ikkonsenja” ‘l Ġesu’ f’idejn il-kapijiet Lhud.
“… raġel iġorr ġarra ilma.” Dan żgur mela l-ġarra mill-pixxina ta’ Siloe, tela’ t-taraġ t’hemm u mar lejn triqtu. Id-dixxipli għarfuh għax dan kien xogħol in-nisa jew sefturi. L-irġiel kienu jġorru l-ilma f’xi ġild ta’ mogħża.
Il-messaġġ hu: is-sinjal distintiv li juri s-sinifikat awtentiku tal-Ewkaristija huwa dak li jfittex l-aħħar post u jsir seftur tal-oħrajn bla ma jħossu umiljat.
“Jurikom kamra kbira fuq…” (i) L-ewwel Insara baqgħu jżommu din l-użanza li jiċċelebraw l-Ewkaristija fil-kamra ta’ fuq. B’dan riedu jfissru li kellhom jinqatgħu mill-pjan terran fejn xi nies jiżvolġu l-egoiżmu, il-kilba għall-flus, il-poter, eċċ. Anki aħna jiħtieġ li ninqatgħu minn dawn il-valuri pagani biex inkunu denji li nirċievu ‘l Kristu fina.
(ii) Il-kamra kienet kbira, miftuħa għal kulħadd. Fil-parabbola tat-tieġ, is-sid qal lill-qaddejja: “Morru f’salib it-toroq ….. sakemm is-sala timtela’ kollha.” F’dis-sala kulħadd jidħol fraġli u midneb. Mela ħadd m’għandu jiġi ġġudikat.
(iii) Il-kamra kienet “mgħammra”, lesta għaċ-ċelebrazzjoni ferrieħa tal-liberta’. Il-Lhud kienu jagħmlu din l-ikla sdrajjati, mimdudin u mhux bil-qiegħda. Ipoġġu l-minkeb tax-xellug fuq kuxin, u b’id l-oħra jieklu. Din pożizzjoni ta’ min hu rilassat għax liberu. Biex nieħdu sehem f’dil-ikla, aħna wkoll jiħtieġ neħilsu minn kull skjavitu u mill-ideja antika ta’ Alla kattiv, għajjur u li jpattiha.
“Ħudu, Dan hu ġismi.” Ġesu’ ried ibiddel il-bniedem il-qadim, bl-imġieba tiegħu ta’ lupu feroċi, fi bniedem ġdid b’imġieba ta’ ħaruf. Qabel ma jmut, Ġesu’ ried jgħaddi dil-missjoni lid-dixxipli b’sinjal.
Il-ħobż għal-Lhud kien jindika dak kollu li għandu bżonn il-bniedem għall-għixien, inkluż l-imħabba u ‘l min jagħdru u jifhmu.
“Qal il-barka”, għax aħna nirrikonoxxu li Alla hu l-awtur ewlieni ta’ dawn id-doni u tagħhom jiħtieġ inroddulu ħajr.
“Imbagħad ħa l-inbid”, simbolu tal-ferħ u festa. Ħobż u nbid huma frott tal-art, tas-sema (xemx u xita) u xogħol il-bniedem li joħroġ id-dqieq mill-qamħ u l-inbid mill-għeneb. Il-bdiewa madwar mejda jaraw fil-ħobż l-għaraq ta’ ġbinhom: il-ħrit tal-missier, il-ġarr tal-ilma mit-tfal, id-dris tal-qamħ u l-għaġna tal-omm. Mela, r-radd ta’ ħajr kien ukoll għas-saħħa li Alla qed jagħtihom f’dirgħajhom.
“Qasmu” biex jieħu kulħadd. Hawn tispikka l-ideja li ħadd ma jikkapparra l-ħafna biex oħrajn jibqgħu b’xejn. Hawn kulħadd irid ikun moħħu fil-ħtiġijiet tal-oħrajn.
“Newwilulhom”, Tahulhom bħala rigal.
“Dan hu ġismi” – mhux laħam u għadam imma l-persuna. Eżempju jekk inħares lejn missieri jien nara ħajtu kollha quddiem għajnejja.
“Dan hu ġismi” jfisser “hawn hi l-persuna tiegħi bl-istorja ta’ ħajti, mit-twelid s’issa. Dan hu JIEN. Mhux nidħol fil-ħobż imma NSIR ħobż biex inkun ikel għalikom.
Ħudu u kulu.” “Ħudu, tfisser, aċċettaw dal-misteru. Kulu, tfisser assimilaw u xtarru din ħajti mogħtija għall-oħrajn, u b’hekk tgħaqqdu ħajjitkom ma’ tiegħi.”
“Henjin dawk li huma mistednin għall-IKLA TAT-TIEĠ tal-Ħaruf” (Pawlu VI), għax din hi stedina ta’ mħabba. Wara tqarbina, in-nies hemm bżonn jaraw fija ħajjet Kristu mogħtija bħala rigal.
Għall-Lhud, id-demm ifisser il-ħajja. Meta nieħdu l-inbid ikkonsagrat inkunu qed nimtlew b’ħajjet Kristu, li tfisser inħallu ‘l Kristu jgħix ġo fina.
“Ilkoll xorbu”, Kollha aċċettaw il-proposta ta’ Ġesu’.
Mhux biżżejjed nitqarbnu darba għal dejjem? Le, għax anki għarusa, wara t-tieġ, kuljum trid tisma’ l-kelma “inħobbok.” Hekk f’kull tqarbina nġeddu l-leħen ta’ Ġesu’ li jgħid “Inħobbok”.
Immorru l-Quddies mhux ħela ta’ ħin, bħalma mhux ħela ta’ ħin nixxemxu ftit ħdejn il-baħar biex inħammru ftit il-bjuda tax-xitwa.
Hekk kull nhar ta’ Ħadd nixxemxu bil-Kelma, bil-Ġisem u d-Demm ta’ Ġesu’ u noħorġu mill-Knisja aktar sbieħ milli dħalna.
The celebration of the Eucharist is at the heart of our Catholic faith, and its origins are deeply rooted in the events of the Last Supper as described in Mark 14:12-16, 22-26. Understanding these passages can provide profound insights into living a faith-filled life. Let's explore some key topics derived from this scripture, focusing on the Eucharist's significance.
1. The Importance of Preparation and Obedience
In Mark 14:12-16, we see the disciples following Jesus' precise instructions to prepare for the Passover meal. This act of preparation and obedience is crucial. It teaches us that being prepared and obedient to God's guidance can open the door to experiencing His grace more fully. For young people, this means prioritizing spiritual readiness and being open to God's call in everyday life.
2. The Significance of the Last Supper
The Last Supper, described in Mark 14:22-26, is the moment when Jesus instituted the Eucharist. He took bread and wine, blessed them, and shared them with His disciples, saying, "This is my body" and "This is my blood." This pivotal moment is not just a historical event but a living reality in our Catholic Mass. It is a reminder that Jesus is truly present with us every time we celebrate the Eucharist.
3. Sacrifice and Covenant
When Jesus speaks of His blood as the "blood of the covenant, poured out for many" (Mark 14:24), He introduces a new covenant established through His sacrifice. This covenant means recognizing the profound love and commitment Jesus has for each of us. It calls us to respond with our own commitment to live according to His teachings.
4. Community and Fellowship
In sharing the bread and wine, Jesus emphasized community and unity. The Eucharist is a sacrament of love and communion, bringing us together as one body in Christ. Youth can reflect on the importance of being part of a faith community, supporting one another, and growing together in faith.
5. Faith and Trust in Jesus
The disciples' trust in Jesus' instructions (Mark 14:12-16) illustrates the importance of faith. They prepared for the Passover without knowing all the details, demonstrating their trust in Jesus. Similarly, youth are encouraged to trust in God's plan, even when the path is unclear, believing that He will guide them.
6. Remembrance and Gratitude
Jesus' command to "do this in remembrance of me" (Mark 14:22-24) is a call to continually remember and be grateful for His sacrifice. The Eucharist is a perpetual reminder of Jesus' love and the salvation He offers. For young people, this is an invitation to live with a spirit of gratitude and remembrance, acknowledging the blessings they receive.
7. Living Out the Eucharist
Participating in the Eucharist is more than a ritual; it is a call to embody the values of Jesus in our daily lives. This means serving others, showing love and compassion, and living a life of sacrifice. Youth are encouraged to take the grace they receive in the Eucharist and let it transform their actions and interactions.
8. Understanding Jesus’ Mission
Jesus' reference to drinking the fruit of the vine anew in the Kingdom of God (Mark 14:25) points to His mission and the hope of the Kingdom. This inspires us to reflect on Jesus' mission and consider our own role in bringing about God's Kingdom on earth through acts of justice, peace, and love.
9. The Paschal Mystery
The Last Supper is directly connected to Jesus' passion, death, and resurrection, known as the Paschal Mystery. This mystery is at the core of our faith and liturgical celebrations. Understanding this helps youth appreciate the depth of the Eucharist and its role in the broader narrative of salvation.
Conclusion
The Eucharist is a profound gift that calls us to live in a way that reflects Jesus' love and sacrifice. By exploring Mark 14:12-16, 22-26, we can gain a deeper understanding of the Eucharist's significance and how it shapes our faith journey. Let us embrace the lessons from the Last Supper and strive to live out the transformative power of the Eucharist in our daily lives.
Hey everyone! Did you know there's a brand new day dedicated entirely to the amazing little people in our lives? Yep, that's right – on May 25th and 26th, 2024, we celebrate the very first World Children's Day!
This year's theme, "Behold, I make all things new" (Rev 21:5), reminds us of the fresh perspective and hope that children bring to our world. Pope Francis himself weighed in with a special message, calling children "a source of joy" and "a sign of every person's desire to grow and flourish." Pretty powerful stuff, right?
Raising Tiny Titans in a Tech World
We all know raising kids is no walk in the park. But in today's digital age, things can get even trickier. Sure, technology offers tons of cool learning opportunities, but it can also expose them to things they're just not ready for. That's where parents come in – their guidance is more important than ever.
Barrister Mrs Virginia Mudimu, a wise mom and guardian from Zimbabwe, hits the nail on the head: parents need to spend quality time with their kids, not just hand them a phone or TV as a babysitter.
Remembering Those Left Behind
World Children's Day isn't just about celebrating our own little ones. Pope Francis reminds us of the countless children facing hardship and illness, some even robbed of their childhoods entirely. Let's keep them in our hearts and find ways to make a difference, big or small.
The Secret Weapon: Prayer
Here's a special secret from Pope Francis himself: prayer is a powerful tool for children (and adults too!). It connects us to something bigger than ourselves and brings peace and joy. Teaching your child to pray is a priceless gift you can give them.
Let's Celebrate and Protect Our Precious Children
As we celebrate World Children's Day, let's commit to creating a world where all children feel loved, protected, and empowered to reach their full potential. After all, they are the future, and the future looks pretty bright with them in it!
Calling all gamers, techies, and believers! Get ready to be inspired by the story of Carlo Acutis, a teenager who's about to become the coolest saint in history. ⛪
This young Italian whiz kid wasn't your average 15-year-old. Sure, he loved playing Halo, Super Mario, and Pokémon, but Carlo also had a deep faith and a serious passion for using his tech skills for good.
Nicknamed "God's influencer," Carlo built a website documenting Eucharistic miracles around the world. Talk about faith meeting the internet!
Sadly, Carlo passed away from leukemia in 2006, but his legacy lives on. Pope Francis recently recognized a second miracle attributed to him, paving the way for sainthood. ✨
Here's what makes Carlo's story so special:
Millennial Saint: Born in 1991, Carlo is set to be the first saint of the millennial generation. His story shows that faith can be relevant and exciting in our digital age.
Tech for Good: Carlo used his programming skills to spread his faith, inspiring others to use technology for positive purposes.
A Life of Devotion: Despite his young age, Carlo was deeply devoted to the Catholic faith, especially the Eucharist.
Carlo's journey to sainthood is a powerful reminder that holiness can come in many forms, even a teenager who loves video games!
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, sal-aħħar taż-żmien”.
Il-Kelma tal-Mulej.
Dis-silta tagħlaq l-Evanġelju ta’ S. Mattew, fejn rajna l-ħajja ta’ Ġesu’ fuq din l-art – it-twelid f’Betlem, it-trobbija f’Nazaret, 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-mandatt 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 nattwaw il-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”, 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, eż, fil-Qawmien, m’għandniex provi jew ċertezzi imma raġunar. Mela normali li jkollna d-dubji. Jistgħu jeżistu flimkiem il-Fidi u d-dubji, l-adorazzjoni u 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. 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, tfisser lil-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 Call Ministries brought a little extra colour to the Pentecost Vigil at St. Publius Church, hosted by Archbishop Charles Scicluna. You might be wondering why a youth group showed up with a deck of UNO cards for such a solemn occasion.
The UNO game can turn out to be a powerful tool for sharing the message of faith and fellowship!
Lessons from a Simple Card Game
Playing Your Hand: Life deals us all unique situations, just like the random cards in UNO. The key is to be adaptable and make the most of the gifts God has bestowed upon us.
A Rainbow of Faith: UNO celebrates a vibrant spectrum of colours. Similarly, the Church welcomes people from all walks of life, reflecting the beautiful tapestry of God's creation.
Patience is a Virtue: Waiting for your turn can be tough, but just like in UNO, good things come to those who wait in faith. Trust in God's timing.
Wild Cards for God: Be open to thinking outside the box and using your unique talents to serve God and your community.
Winning Together: Sometimes, the best move is a Skip card or a Draw Two, giving someone else a chance to shine. Just like the Holy Spirit empowers each disciple, we can all support each other on our faith journeys.
The Holy Spirit: The Ultimate Wild Card!
We also see parallels between UNO and the Holy Spirit:
Unique Gifts: The Holy Spirit equips us with unique gifts, just like a random hand in UNO. We each have something special to offer the Church.
Unity in Diversity: The vibrant colours of UNO represent the vast array of people in the Church. Yet, the Holy Spirit unites us all under one God.
Spreading the Good News: Just like using the right card at the right time can lead to victory in UNO, the Holy Spirit guides us to share our faith and bring others closer to God.
Feeling Inspired? Join The Call Ministries!
The Call Ministries has a place for you. We believe in using creativity and joy to share the message of God's love. Come join us for our next event, and who knows, maybe we'll even break out the UNO deck again :)
F’dak iż-żmien, Ġesù qal lid-dixxipli tiegħu: “Meta jiġi d-Difensur, li se nibagħtilkom mingħand il-Missier, l-Ispirtu tal-verità, li ġej mill-Missier, huwa jixhed għalija. U intom ukoll tixhdu, għax intom kontu miegħi sa mill-bidu.
Baqagħli ħafna ħwejjeġ x’ngħidilkom, imma għalissa ma tifilħux għalihom. Meta jiġi hu, l-Ispirtu tal-verità, iwassalkom għall-verità kollha; għaliex hu ma jgħid xejn minn tiegħu, imma jgħid dak li jisma’, u jħabbrilkom il-ġejjieni. Hu jagħtini glorja, għaliex jieħu minn dak li hu tiegħi u jħabbru lilkom. Dak kollu li għandu l-Missier huwa tiegħi. Għalhekk għedt li jieħu minn dak li hu tiegħi u jħabbru lilkom”.
Il-Kelma tal-Mulej.
Fir-rejalta’ tad-dinja tal-lum liema huma l-forzi li qed imexxu?
L-egoiżmu joffri ħafna għażliet lill-bniedem, bħalma jagħmlu l-flus, il-ġid materjali, il-gideb, il-kilba biex tiddomina l-oħrajn, il-qerq, eċċ. Kif nafu tant tajjeb, kull fejn il-bniedem iħalli lil dawn il-forzi jmexxuh, jinħoloq kaos u dulluvju ta’ żbalji li ma jħallux bniedem jgħix tassew uman.
Hawn tirrenja l-liġi tal-ġungla, vjolenza feroċi, dnub u mewt. L-enfasi hawn hi fuq il-ħajja materjali u bijoloġika li, kif jaf kulħadd, tiġi fit-tmiem. Imma, ħafna bnedmin oħra jittamaw f’ħajja oħra, dik li ma tintemm qatt. (Ikona Bizantina turi re ħiereġ minn għar mudlam b’xi parċmini tal-Iskritturra f’idejh. Dan ġej biex jillumina d-dinja).
Din il-ħajja l-oħra ma tistax tiġi mill-materja, imma minn barra. Tista’ tiġi biss minn għand Alla bħala rigal għalina. Id-dawl tal-Kelma Tiegħu biss jista’ jdawwal it-triq tagħna biex ngħinu fil-ħolqien tad-dinja ġdida mfassla minn Ġesu ta’ Nazaret. Ma’ dan id-dawl, imbagħad, ikollna bżonn il-qawwa biex negħilbu kull għawġ li jtellifna fix-xandir tal-Kelma.
Din hi l-festa tal-lum, li niċċelebraw dan id-dawl u din il-qawwa li bihom nistgħu nilluminaw id-dlamijiet tad-dinja tal-lum. Dawn id-doni biss jistgħu jimlew il-qalb tal-bniedem.
In-naħa ta’ fuq tal-ikona li semmejna insibu tnax-il raġel. Dawn jirrappreżentaw mhux biss l-Appostli, imma l-kommunita kollha, inkluż l-Evanġelisti u lil San Pawl. Fin-nofs insibu siġġu vojt. Dan qiegħed għal Kristu li dejjem se jkun preżenti fil-kommunita Nisranija. Ikoni oħra, f’dan is-siġġu juru lil Marija b’idejha bħal ta’ lsira. B’dan riedu juru li Marija dejjem wettqet ir-rieda t’Alla billi kienet disposta biex tilqa’ dan ir-rigal Divin f’ħajjitha.
Is-silta tal-lum hi meħuda mid-diskors ta’ Ġesu fl-aħħar ċena.
Il-kelma ‘paraklitu’ tfisser ‘wieħed li joqgħod ħdejn’ l-akkużat biex jiddefendieh, bħall avukat. Min hu dal-avukat li se jiddefendini fit-tribunal tal-Mulej? Dan se jkun il-ġabra ta’ għemejjel tajba li nkun wettaqt f’ħajti. Dawn se jitkellmu għalija, u mhux se jkolli bżonn ta’ avukat ieħor.
Il-Missier mhux se jkun kontrija iżda se jżomm miegħi. Mela d-difensur tas-silta tal-lum meta se jkolli bżonnu? Issa, f’dil-ħajja, biex jiddefendini mill-qawwiet tal-ħażen. L-Ispirtu ta’ Ġesu jinżel fija u jxejjen dawn il-forzi li l-ħin kollu jippruvaw ibegħduni mill-Mulej.
Dan jidher f’ikona oħra fejn, minn flok re ħiereġ mill-għar mudlam, hemm diversi nies qed jitħabtu biex joħorġu fid-dawl, għax il-forzi tad-dlamijiet qed iżommuhom lura.
Ta’ spiss, anki llum, min ikun irid joħroġ għad-dawl iħoss ruħu mitluf u waħdu f’dinja li trid tkompli tkattar id-dlam. Dan jiġri meta Nisrani jħajjar lil xi ħadd jgħix il-kastita’ fiż-żwieġ u barra ż-żwieġ, iħobb l-għadu, jaħfer, jitlob jew imur iqerr. Mhux darba jew tnejn iħarsu lejh bl-ikrah jew jaħsbu li qed jitkellem bil-Grieg. Aħseb u ara meta jħajjar xi żgħażagħ għas-saċerdozju jew ħajja reliġjuża!
L-injezzjoni kontra dal-qtigħ ta’ qalb hu d-Difensur li, bħala Għajn ta’ Dawl, itina l-kuraġġ biex nipperserveraw u nħossuna fit-tajjeb meta nkomplu nwissu, ngħallmu, inxandru u nħajru għall-ħajja u mhux għall-mewt, għad-dawl u mhux għad-dlam. Din hi d-difiża għalina, din hi l-qawwa Divina li rċevejna fil-Magħmudija u l-Griżma. Din ġejja minn Alla u mhux minn xi raġunar jew intellett tagħna.
“L-Ispirtu tal-Verita’…” Hawn il-verita’ mhiex l-oppost tal-gideb. L-Ispirtu huwa dik il-qawwa Divina li, meta tiġi fija, se tagħmilni bniedem veru, tassew uman awtentiku. Wieħed jista’ jkun intelliġenti, sabiħ, b’saħħtu u jkollu ħafna talenti. Imma, jekk ma jħobbx, ma jkunx bniedem veru, sħiħ. Biex iħobb u jaħfer għandu bżonn dil-qawwa tal-Ispirtu s-Santu.
“Dan l-Ispirtu jixhed għalija.” Min irċieva l-Ispirtu jgħaddi minn esperjenza interjuri f’qalbu billi jkun konvint li Ġesu għandu raġun, li l-Kelma tiegħu hija vera u ma tqarraq qatt, u dil-Kelma qiegħda f’sintonija ma’ dak kollu li hu intimu f’qalbu.
Meta naqraw kif Ġesu jpinġi wiċċ il-Missier, l-Ispirtu fina jixhed għal dan u ngħidu: “Veru, fil-Missier Etern ma jista’ jkun hemm xejn ħlief imħabba.” Meta naslu għall-konklużjoni li l-kobor tal-bniedem ma jinsabx fil-kilba għall-flus imma fl-imħabba u li wieħed jagħti ħajtu għall-oħrajn – ikun l-Ispirtu li jkun qed jixhed dan fina. Hekk l-Ispirtu jżomm in-Nisrani ‘il bogħod mill-gideb u dak kollu li hu falz.
“Għandi aktar ħwejjeġ x’ngħidilkom, imma għalissa ma tifilhux għalihom.” Dawn il-ħwejjeġ ma nistgħux nifhmuhom qabel il-Qawmien ta’ Ġesu. Maż-żmien, l-Ispirtu se jfehimna xi tfisser tassew il-Qawma mill-mewt ta’ Ġesu, il-bniedem li rnexxa tassew. Ifehimna wkoll x’se tinvolvi lil dawk li se jifhmuha u jaċċettawha.
“…. u jħabbrilkom il-ġejjieni.” Dan mhux xi tbassir tal-futur imma li l-Ispirtu s-Santu se jindika kif se tispiċċa l-istorja tal-bniedem li jħalli din il-qawwa Divina tmexxieh. Se tindika wkoll liema hi l-ħajja li rnexxiet u dik li falliet, fi kliem ieħor, taqliba ta’ taħt fuq tal-valuri tad-dinja. Min jagħti ħajtu għall-oħrajn hu l-bniedem veru li rnexxa.
F’dak iż-żmien, Ġesù wera ruħu lill-Ħdax u qalilhom: “Morru fid-dinja kollha, xandru l-Evanġelju lill-ħolqien kollu. Min jemmen u jitgħammed, isalva; iżda min ma jemminx, ikun ikkundannat. U dawn huma s-sinjali li jsieħbu lil dawk li jemmnu: f’ismi jkeċċu x-xjaten, jitkellmu b’ilsna ġodda, jaqbdu s-sriep b’idejhom, u jekk jixorbu xi xorb li jġib il-mewt ma jagħmlilhomx ħsara; iqiegħdu jdejhom fuq il-morda u dawn ifiqu”.
U hekk il-Mulej Ġesù, wara li kellimhom, kien imtella’ fis-sema u qagħad in-naħa tal-lemin ta’ Alla. Huma mbagħad marru jipprietkaw kullimkien; il-Mulej kien jaħdem magħhom u jwettaq il-kelma bil-mirakli li kienu jsiru magħha.
Il-Kelma tal-Mulej.
Għal madwar tlett snin, Ġesu’, flimkien mad-dixxipli tiegħu, terraq mal-inħawi kollha tal-Palestina. Issa, fl-aħħar ta’ dan il-vjaġġ, minn flok “Tmiem” insibu “Bidu ta’ vjaġġ ieħor.” Il-festa tal-lum m’hijiex it-tluq ta’ Ġesu’ minn fostna biex imbagħad nerġgħu narawh biss fl-aħħar jum, imma l-passaġġ (hand over) tal-missjoni ta’ Ġesu’ lid-dixxipli.
Ġesu’ ta bidu għal dinja ġdida u issa se jħalli f’idejhom biex iwettqu dal-proġett bis-sħiħ.
Imma kif xi wħud minn dawn id-dixxipli baqgħu jiddubitaw u jwebbsu qalbhom, avolja għamlu l-esperjenza tal-Qawmien?
Illum qed jaraw b’għajnejhom li Ġesu’ ma spiċċax fil-qabar imma, irxuxtat, tielgħa s-sema fil-glorja tal-Missier. Għax “temmen” ma jfissirx li tkun żgur li l-affarijiet seħħew b’dan il-mod.
“Jiena nemmen” hija għażla ta’ mħabba, hija deċiżjoni li, wara li niltaqa’ ma’ dan il-Bniedem is-sabiħ u tajjeb, nagħraf min hu u norbot ħajti miegħu billi kemm jista’ jkun ngħix kif għex Hu. Dan jinvolvi riskju għax se jitlobni nagħti ħajti bħala rigal lill-oħrajn.
L-istint jiġbidni fid-direzzjoni opposta u dan joħloq fija dubji bħal ma kellhom id-dixxipli. Fuq hekk Ġesu’ kien ta’ spiss iċanfarhom bil-ħlewwa: “nies ta’ fidi żgħira, ta’ ras iebsa, debboli, kif ma tistgħux tiddeċiedu?”
Illum nistħajlu ‘l Ġesu jgħidilna: “Iddeċiedu, għax din hi l-unika triq li twassal għall-ħajja. Jekk tagħmlu hekk, se nafdalkom missjoni straordinarja li hi din:
Morru fid-dinja kollha, xandru l-Bxara t-Tajba lill-ħolqien kollu.
L-ewwel ħaġa li jagħmel id-dixxiplu hu li jiċċaqlaq minn postu. Biex jagħmel hekk, se jħalli warajh:
(i) il-ħolm u l-pjanijiet li kellu qabel ma ltaqa’ ma’ Ġesu’;
(ii) it-tradizzjonijiet reliġjużi li bihom kien brain-washed minn ċkunitu u li bihom kien jgħix ħajja serena;
(iii) l-ideja antika ta’ Alla (qawwi u li jikkastiga, eċċ).
B’hekk ikun jista’ jaċċetta ‘l Alla kif pinġih Ġesu, jiġifieri dik ta' Missier kollu mħabba u ħniena, u jxandar l-aħbar il-ġdida, l-Evanġelju, il-Bxara t-Tajba. Din il-Bxara m’hi xejn ħlief il-persuna ta’ Ġesu’.
Meta nħarsu lejn Ġesu’, aħna nifhmu Alla x’irid jgħidilna: Alla hu tajjeb u tajjeb biss, u jħobbna bla kundizzjonijiet.
Ġesu’ terraq mal-Palestina kollha biex jurina dan il-wiċċ meraviljuż ta’ Alla. Ħafna jqisu ‘l Alla tajjeb mat-tajbin u iebes mal-ħżiena. Din aħbar ħażina u mhux vera. L-Aħbar Tajba hi li Alla hu tajjeb ma’ kulħadd u din l-Aħbar ġiet inkarnata f’Sidna Ġesu Kristu.
Kull min iltaqa’ ma’ Ġesu’ għandu l-obbligu li jxandar din l-Aħbar sabiħa lill-ħolqien kollu. X’jiġifieri? Imħabba d-dnub, il-bniedem ħafna drabi jimxi ħażin mal-annimali, siġar u l-ambjent kollu. Dan jiġri mħabba l-egoiżmu, il-kilba għall-flus u poter. Il-bniedem nesa x’ordnalu Alla dwar il-pjan Tiegħu għall-ħolqien, u qed jeqirdu minn flok jindukrah u jgħassu bħala ġardinar.
Sal-lum qed tintuża t-teknoloġija ħażina, li qed toħloq il-kaos, l-antikrejazzjoni li jwassal għall-qerda tal-bniedem. “Il-ħolqien qed jistenna bla paċenzja din l-Aħbar Tajba li tista’ tbiddel il-qlub tal-bnedmin biex jibnu rapport favur l-ambjent u l-ħarsien tan-natura kollha” (Rum).
Kull dixxiplu jrid jinkarna fih din l-Aħbar biex b’hekk ikun xhud tal-preżenza tagħha kull fejn ikun. Imbagħad irid iħabbarha wkoll: “Xandru l-Aħbar Tajba, u, jekk ikun bżonn, bil-kelma” (S. Franġisk).
“Min ma jemminx ikun ikkundannat.” Mhux qed jirreferi għall-infern imma għal min ma jagħżilx din il-ħajja awtentika u sabiħa u b’hekk ikun qed jikkundanna ruħu għal ħajja moħlija, bla sens u bla ferħ.
“Min jemmen u jitgħammed isalva.” Mgħammed tfisser tkun mgħaddas (immersed) fi Kristu. Is-sinjali ta’ min jemmen huma: “Ikeċċu x-xjaten, jitkellmu b’ilsna ġodda, eċċ.” Ta’ spiss nisimgħu: “Ir-reliġjon tagħkom ma sservi għal xejn. Għaliex Alla ma jeqridx il-gwerer u l-faqar?”
Ġesu’ jwieġeb: “Toqogħdux tistennew mirakli mis-sema imma morru xandru l-Kelma u taraw kemm iseħħu ħwejjeġ tal-għaġeb. Għax f’dil-Kelma hemm qawwa Divina.” Mhux il-kelma miraklu nsibu fil-Vanġeli imma sinjal prodiġju (thauma). Dawn is-sinjali se jikkumpanjaw lil dawk li jilqgħu f’ħajjithom il-proposta ta’ Ġesu’.
“M’jien se nagħti l-ebda sinjal bħala prova tal-awtorita’ tiegħi lil dil-ġenerazzjoni salvaġġa ħlief is-sinjal ta’ Ġona.” Dan ma kienx miraklu imma messaġġ li jirrifletti l-qawwa tal-Kelma tiegħu.
“Ikeċċu x-xjaten.” M’għandux x’jaqsam mal-eżorċiżmu imma mal-forzi fina u barra minna li jridu joħonqu l-Kelma biex ma tagħmilx frott fina.
Dawn il-forzi huma: s-suppervja li twassal għar-regħba, għira, egoiżmu u vjolenza. Jekk inħallu dan ix-xitan imexxina jisirqilna l-umanita’ tagħna. Meta San Franġisk keċċa x-xjaten minn Arezzo, naddaf il-belt mill-firda, mibegħda u ġlied permezz tax-xandir tal-Kelma.
Hemm xjaten bħal dawn fija?
“Jitkellmu b’ilsna ġodda.” Il-lingwaġġ tal-forza, insulti, tpattija u tgħajjir li kienu qed jużaw in-nies kien qed ineżżagħhom mill-umanita’. Dawn in-nies għandhom bżonn lingwaġġ ġdid li jeqred l-antik: imħabba, maħfra, qadi tal-oħrajn. Kull dixxiplu jiħtieġ li juża’ dan il-lingwaġġ b’mod spontanju, naturali u bla tlaqlieq.
“Jaqbdu s-sriep.” Din immaġini Biblika: “it-tarbija titliegħeb fil-ħofra tas-sriep” (Isaija). Is-serp hu s-simbolu tal-għadu tal-ħajja, tal-ħsieb ħażin li daħal f’moħħ u f’qalb il-bniedem li Alla huwa għajjur għall-ferħ tal-bniedem. Dan wassal biex għamel ta’ rasu u rvina ħajtu. Id-dixxiplu jitlaqqam kontra dan il-velenu bil-Kelma u l-Ispirtu ta’ Kristu. “Jimxu fuq is-sriep u ma jiġrilhom xejn” (Salm 91).
“Jekk jixorbu l-velenu..” Il-velenu llum qed joħroġ mill-internet, smart phones, taħwid ta’ x’inhu tajjeb u ħażin, u taqlib ta’ valuri. Min jgħix il-Vanġelu jżomm dal-velenu milli jħalli effett fih u jgħid kuljum: “Il-Vanġelu biss għandu raġun.”
“Iqiegħdu jdejhom fuq il-morda,” u dan jagħmlilhom tajjeb. Il-Vanġelu jgħinni naċċetta t-tbatija u din is-serenita’ se tagħmilli ġid anki fiżikament, kif jagħmlu wkoll il-bewsa u t-tgħannieqa fil-Ġriżma tal-Morda.
Ġesu’, li ħafna qisuh bħala fallut, jitla’ għand il-Missier, li se jipproklamah bħala l-qaddej fidil u l-bniedem li rnexxa, li wettaq ħajtu fl-art bħala l-veru Iben Alla.
“Marru jippriedkaw; il-Mulej kien jaħdem magħhom” kif għadu jaħdem magħna llum, għax il-Mulej, għalkemm tela’ s-Sema, qatt mhu se jħallina weħidna. Wara li nxandru l-Kelma, qed iseħħu għeġubijiet? Jekk le, forsi qed inħallu xi ħaġa barra.
In a world filled with distractions and uncertainties, finding true meaning and purpose can often feel like an uphill battle. However, in the midst of life's complexities, the timeless wisdom found in the Scriptures offers us a beacon of hope and guidance. One such passage that resonates deeply with believers, is John 15:9-17.
1. Love:
John 15:9 - As the Father loves me, so I also love you. Remain in my love.
At the heart of Jesus' message is the radical call to love. Jesus implores His disciples to abide in His love, emphasizing the transformative power of divine love in our lives. Understanding and experiencing Christ's love forms the foundation of our faith journey, empowering us to love others selflessly and unconditionally.
2. Sacrificial love:
John 15:13 - Greater love has no one than this: to lay down one’s life for one’s friends.
Jesus exemplified sacrificial love by laying down His life for us. As His followers, we are called to love others with that same sacrificial love, putting their needs above our own and serving them wholeheartedly.
3. Friendship with Christ:
John 15:15 - I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you.
Jesus invites us into a deep and intimate relationship with Him, one characterized by friendship and communion. This verse reminds us that as His disciples, we are no longer servants but friends. Cultivating a personal friendship with Jesus involves spending time in prayer, studying His Word, and allowing His presence to permeate every aspect of our lives.
4. Joy:
John 15:11 - I have told you this so that my joy may be in you and that your joy may be complete.
True joy is not dependent upon external circumstances but is rooted in our relationship with Christ. Jesus promises His disciples that His joy may be in them and that their joy may be full. This joy springs forth from the assurance of salvation, the presence of the Holy Spirit, and the hope of eternity with Christ.
5. Obedience:
John 15:10 - If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love.
Obedience to Christ's commandments flows naturally from our love for Him. Abiding in Christ require keeping His commandments. As his followers, we are called to align our will with God's, surrendering our desires and ambitions to His perfect plan for our lives.
6. Fruitfulness:
John 15:16 - You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last
As branches connected to the vine, we are called to bear fruit that glorifies God and blesses others. This verse highlights the importance of fruitfulness in our discipleship journey. This spiritual fruit includes love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).
7. Chosen by Christ:
Understanding that we are chosen and appointed by Christ infuses our lives with purpose and significance. It reminds us that Jesus has called us to bear fruit that will last, equipping us with everything we need to fulfil His divine purpose for our lives.
8. Bearing witness:
John 15:17 - This is my command: Love each other.
Our lives are a testimony to the transformative power of Christ's love. Jesus urges us to bear witness to His love through both our words and actions, sharing the message of salvation with boldness and compassion.
9. Prayer:
John 15:17 - If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you.
Prayer serves as the lifeline of our relationship with Christ. Through prayer, we abide in Him, allowing His words to abide in us. It's through intimate communion with God that we find strength, guidance, and comfort in every season of life.
10. Community:
John 15:12 - My command is this: Love each other as I have loved you.
Belonging to a community of believers provides us with support, encouragement, and accountability in our faith journey. This verse emphasizes the importance of loving one another within the body of Christ, fostering an environment of growth, unity, and mutual edification.
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