Ċelebrazzjonijiet tal-50 sena u tal-Milied

Il-ġranet tal-Milied huma dejjem ġranet impenjattivi ħafna, imma għalina l-poplu tal-Munxar, dan l-aħħar Milied, minbarra l-attivitajiet tas-soltu, miegħu kien hemm marbuta l-attivitajiet tal-50 sena parroċċa li jaħbat eżattament fit-12 ta' Diċembru. Tajjeb għalhekk li niftakkru kemm affarijiet ġraw dan l-aħħar, għax xi kultant tant nagħmlu affarijiet f'daqqa li lanqas nirrealizzaw kemm affarijiet irnexxilna nagħmlu flimkien minkejja ċ-ċċokon tar-raħal tagħna. Mela nibdew bl-ordni ta' kif ġraw l-affarijiet...

L-Erbgħa 12 ta' Diċembru

Huwa l-anniversarju ta' meta l-Munxar sar parroċċa, iġifieri komunita' parrokkjali bil-kappillan tagħha. Dan il-jum il-Kunsill Lokali għażlu wkoll bħala Jum il-Munxar. Dan kien jum fuq kollox ta' ringrazzjament lil Alla għal dak kollu li l-Mulej bl-interċessjoni ta' San Pawl Missierna għamel magħna. Għalhekk fis-6.00pm saret konċelebrazzjoni solenni mmexxija mill-Kappillan Dun Tonio Galea flimkien mas-saċerdoti tal-Parroċċa, kien hemm ukoll preżenti l-Arċipriet ta' Għajnsielem, Dun Frankie Bajada li kien l-aħħar Kappillan tal-Parroċċa tagħna. Għalhekk matul din iċ-ċelebrazzjoni kien hemm preżenti tlieta mill-erba' kappillani tal-Parroċċa l-aktar żagħżugħa. Żgur li anke l-ewwel kappillan, Dun Alan Fenech kien qiegħed irodd ħajr lil Alla magħna mis-sema. Fil-priedka tiegħu l-Kappillan Dun Tonio, għamel enfasi fuq x'inhi l-parroċċa, u qal li l-parroċċa fuq kollox hija komunita' ta' nies li flimkien jisimgħu u jiċċelebraw il-Kelma ta' Alla u l-Ewkaristija u mbagħad jgħixuha fil-ħajja tagħhom ta' kuljum. Fl-aħħar tal-quddiesa ġiet moqrija poeżija li nkitbet minn Mons. Jose Agius, iben il-parroċċa li qiegħed fil-Brażil, b'hekk anke Mons. Agius b'xi mod kien magħna f'din iċ-ċelebrazzjoni tant importanti u sinifikattiva.

Dritt wara ċ-ċelebrazzjoni ta' ringrazzjament il-poplu tal-Munxar inġabar fis-sala taċ-ċentru parrokkjali għal serata' organizzata mill-Kunsill Lokali fl-okkażżjoni ta' jum il-Munxar. Kienet serata' varjata fejn fija deheru diversi kapaċitajiet tat-tfal u ż-żgħażagħ tagħna, dan kien jinkludi, pittura, komponimenti kif ukoll drama. Kien hemm ukoll powerpoint presentation dwar kif il-knisja tal-Munxar saret parroċċa miktub minn Frances Mercieca. Il-Powerpoint kienet magħmula minn Isabel Said, ir-rittratti ħafna minnhom kienu ta' Paul Curmi, oħrajn antiki ħafna u jinsabu fl-arkivju tal-knisja kif ukoll għand diversi nies mill-komunita' parrokkjali tagħna. Il-qofol tas-serata' kien il-mument tal-għoti ta' "Ġieħ il-Munxar", li din is-sena fl-okkażżjoni tal-50 sena parroċċa ġie mogħti lil erba' minn nies li ġew nominati u li f'dawn il-50 sena ħadmu u għadhom jagħtu s-sehem taħghom fil-komunita' parrokkjali tagħna. Dawn kienu Mons. Ġużepp Curmi, Mons. Salv Debrincat, is-Sur Feliċ Debrincat u s-Sur Salvinu Mercieca. Nifirħulhom u j'Alla ż-żgħażagħ tagħna jieħdu l-eżempju ta' dawn in-nies li ddedikaw ħajjithom għall-parroċċa tagħna.

Il-Ħadd 16 ta' Diċembru

Il-Ħadd, Jum il-Mulej, kien imiss li aħna bħala komunita' parrokkjali ningħaqdu mar-Ragħaj Spiritwali tagħna, Mons. Isqof, Mario Grech, biex flimkien miegħu nroddu ħajr lil Alla għal dak li għamel magħna f'dawn l-aħħar 50 sena. Għalhekk fil-11.00am saret quddiesa pontifikali mmexxija minn Mons. Isqof flimkien mal-Kappillan, il-kleru tal-Parroċċa, preżenti kienu wkoll Dun Frankie Bajada, Arċipriet ta' Għajnsielem u ex-kappillan tal-parroċċa tagħna kif ukoll oħtu Ms. Doris Bajada li meta kien Kappillan dun Frankie kienet membru ħaj tal-komunita' parrokkjali tagħna. Kien hemm ukoll preżenti l-Arċipriet ta' Sannat Dun Tarċisju Camilleri. Mons. Isqof fl-omelija tiegħu għamel enfasi fuq kemm il-parroċċa għandha tħossa parti mid-djoċesi u minn naħa l-oħra anke d-djoċesi għandha tifraħ f'dan il-jum bil-komunita' parrokkjali tal-Munxar. Għalhekk il-parroċċa tkun ħajja daqs kemm tkun kapaċi tinfetaħ għall-oħrajn. Mons. Isqof għamel ukoll enfasi biex il-komunita' parrokkjali tkompli tikoopera mas-sejħa li l-kappillan għamel għal Lectio Divina, għax il-komunita tkun f'saħħita daqs kemm tisma' l-Kelma ta' Alla u tiċċelebra l-Ewkaristija.

Kif kien jixraq f'okkażjoni bħal din, f'12.00pm kull min xtaq morna nieklu flimkien bħala komunita' parrokkjali. Anke dan kien mument sabiħ ħafna, fejn bħala familja waħda, ferħana bil-birthday ta' xi ħadd partikulkari fraħna flimkien.

Il-Ħadd 23 ta' Diċembru

Jum il-concert tal-Milied imtella' mit-tfal tad-duttrina u l-katekist. Anke din kienet ġurnata impenjattiva u kienet tfisser ukoll ħafna xogħol li sar fil-ġranet ta' qabel. Il-concert huwa mument fejn it-tfal kollha li jattendu għad-duttrina fiċ-Ċentru Parrokkjali kellhom l-okkażjoni li jaħdmu bħala grupp u jtellgħu xi item żgħir fuq il-palk. Meta l-ġenituri u n-nanniet jaraw it-tfal u n-npputijiet tagħhom fuq il-plak, galihom ikun qisu qed jaraw lil akbar artisti u din hija xi ħaġa ta' min ifaħħara għax inkunu qed nagħmlu kuraġġ lil uliedna biex jużaw it-talenti tagħhom. Ovvjament fl-aħħar tas-serata', wara li t-tfal kollha taw is-sehem tagħhom, ma tistax tonqos il-farsa mtella minn Alfred Grech flimkien ma xi membri tal-Legion.

It-Tnejn 24 ta' Duċembru

Il-lejl l-aktar mistenni ta' dawn il-festi, l-lejl li fih niċċelebraw it-twelied ta' Sidna Ġesu Kristu. Ovvjament din ukoll kienet ġurnata impenjattiva ħafna, pero' bis-sehem ta' ħafna nies ix-xogħol ma jkunx daqshekk tqil. Fl-10.30pm inġbarna lkoll fiċ-Ċentru Parrokkjali sabiex nagħmlu l-purċissjoni tal-bambin, wirt li ħallilna l-qaddis Malti, San Ġorġ Preca. Din is-sena ippruvajna nagħtu spinta lil din il-purċissjoni billi ninvolvu aktar lit-tfal tad-duttrina, minbarra l-bambin u xi fanali kien hemm ukoll xi tfal lebsin ta' Rgħajja, anġli u slaten maġi. Il-Purċissjoni kienet organizzata mill-Kan. Dun Karm Curmi flimkien mal-katekisti tal-parroċċa. Waqt il-purċissjoni kulħadd seta' jinnota kemm kien hemm tiżjin sabiħ fit-twieqi u l-biebin tad-djar tagħna. Din hija xi ħaġa ta' min ifaħħarha ħafna.

Ta' min isemmi wkoll it-tiżjin li sar mill-fergħa ta' l-armar fil-pjazza tal-knisja u fil-pjazzetta ta' Dar Parrokkjali, anke dan ikompli jgħin biex fi żmien il-Milied ikun hawn ambjent sabiħ fil-Munxar. Dan ma sarx mingħajr sagrifiċċju, għax fil-kesħa li għamlet dan l-aħħar ħadd ma jieħu gost jogħqod fil-pjazza tal-Munxar jarma d-dwal, jitfi, jixgħel kif ukoll jirranġa l-ħsara li ssir minn ġurnata għal oħra. Grazzi mill-qalb lil dawk li għamlu dan ix-xogħol.

Il-Prurċissjoni spiċċat billi lkoll dħalna fil-knisja u hemmhekk segwejna programm qasir li fost l-oħrajn fakkarna fir-rakkont tat-twelied ta' Ġesu, permez ta' qari, kant, u anke d-dehra ta' xi personaġġi. Inqraw jew aħjar ġew ireċtati diversi poeżiji mit-tfal tagħna. Pero' fil-lejl tal-Milied l-aktar ħaġa li kulħadd ikun jistenna hija l-priedka tat-tifel. Din is-sena x-xorti messet lit-tfajjel Matthew Parnis li ħaqqu verament prosit għax mhux biss tgħallem il-priedka imma anke l-mod kif irrakkonta kien jidher li kie npreparat tajjeb ħafna.

Hekk kif l-arloġġ immarka nofs il-lejl bdiet il-quddiesa b'purċissjoni qasira, fejn il-kappillan akkumpanjat mis-saċerdoti u l-abbatini poġġa l-bambin tal-Milied f'post ippreparat għalih quddiem l-artal mejda għal qima tan-nies. Wara l-kant tal-glorja flimkien mad-daqq tal-qniepen u l-qari tal-Kelma ta' Alla, l-kappillan għamel omelija qasira ħafna, b'riferiment għat-tema tan-Novena: "Ħafna kliem... biex ngħidu l-KELMA", priedka qasira proprju għax issa għadda ż-żmien tal-"ħafna kliem" u wasal l-mument tal-"KELMA" li huwa dak li għalih qed nagħmlu l-festa. Għalhekk wara li reġa fakkar din it-tema, l-kappillan stieden lin-nies sabiex filwaqt li kien ser jintefa' d-dawl kollhu tal-Knisja minbarra d-dawl fuq Ġesu Bambin, iħallu lilHU jkellimhom. Kien mument sabiħ ħafna, kien hemm skiet kbir u tinduna li kien verament mument ta' talb.

Wara l-quddiesa ħafna waqfu fuq iz-zuntier biex jgħatu l-awguri lil xulxin, l-awguri komplew fil-bar taċ-ċentru fejn kulħadd kien mistieden għal ftit cafe' u te flimkien. Anke dan kien mument sabiħ li temm ġurnata oħra impenjattiva mma mill-isbaħ.

Kif għidt fil-bidu ta' dan l-artiklu xi kultant aħna stess ma nindunawx kemm inkunu għamilna affraijiet u għalhekk li nkiteb dan l-artiklu biex nindunaw x'potenzjal għandna fir-raħal tagħna u napprezzaw l-isforzi li jsiru. Grazzi mill-qalb lil dawk kollha li b'xi mod taw is-sehem tagħhom f'dawn il-festi tal-50 sena kif ukoll tal-Milied. Grazzi wkoll lil dawk kollha li pparteċipaw għax mingħajr il-parteċipazzjoni tagħkom għalxejn jiġu organizzati attivitajiet. Grazzi u l-kumplament tal-Festi t-tajba.

Ara r-rittratti kollha ta' dawn l-attivitajiet fuq: http://picasaweb.google.it/munxarparish

Ħafna kliem... biex ngħidu IL-KELMA!!!

Din kienet it-tema tan-Novena li għadna kemm iċċelebrajna flimkien bi preparazzjoni spiritwali għal festa tal-Milied. U dan huwa wkoll l-awgurju tiegħi għal dan il-Milied li qed niċċelebraw flimkien. Iva, j’Alla l-ħafna kliem li aħna ngħidu matul is-sena kollha, j’Alla dak kollhu li aħna nagħmlu f’kull sitwazjoni, f’kull ambjent li fih inkunu fil-ħajja tagħna ta’ kuljum iwassalna għall-KELMA waħda li hija KRISTU.

Verbum Dei caro factum est!! L-Kelma ta’ Alla saret laħam. Hekk ifisser dan il-kliem li kien tant għażiż għal San Ġorġ Preca, kliem li ssibu miktub f’kull karrozza, wara il-bibien ta’ djar tagħna, imma j’Alla dan il-kliem ikun miktub fil-qlub tagħna. J’Alla aħna meta nitkellmu inwasslu mhux il-ħafna kliem tagħna u tad-dinja li ġeneralment huwa kliem vojt, imma nwasslu l-KELMA ĦAJJA li huwa Ġesu, Għemmanu-el, Alla magħna. J’Alla dan il-Milied iwassalna biex ngħamlu pass lejn xi ħadd li aħna imbgħdin minnhu, biex hekk verament l-Iben ta’ Alla jsir bniedem fil-qalb tagħna.

Minn qalbi nawguralkom l-isbaħ xewqat f’dan il-Milied biex Kristu jsir konkret fil-ħajja ta' kull wieħed u waħda minna.

IL-MILIED IT-TAJJEB!!!

d.Tonio

Kappillan

It-3 Ħadd ta' l-Avvent

Lectio Divina - it-2 Ħadd ta' l-Avvent

2nd Sunday of Advent (A)
John the Baptist’s proclamation in the desertMatthew 3:1-12

1. Opening prayer
Lord Jesus, send your Spirit that I may learn to be small like Zaccheus, small in moral stature, but also grant me strength to lift myself a little from the earth, urged by the desire to see you passing during this time of Advent, to know you and to know that you are there for me. Lord Jesus, good master, by the power of your Spirit, arouse in our hearts the desire to understand your Word that reveals the saving love of the Father.

2. Read the Word
1 In due course John the Baptist appeared; he proclaimed this message in the desert of Judaea, 2 'Repent, for the kingdom of Heaven is close at hand.'3 This was the man spoken of by the prophet Isaiah when he said: A voice of one that cries in the desert, 'Prepare a way for the Lord, make his paths straight.'4 This man John wore a garment made of camel-hair with a leather loin-cloth round his waist, and his food was locusts and wild honey. 5 Then Jerusalem and all Judaea and the whole Jordan district made their way to him, 6 and as they were baptised by him in the river Jordan they confessed their sins.7 But when he saw a number of Pharisees and Sadducees coming for baptism he said to them, 'Brood of vipers, who warned you to flee from the coming retribution? 8 Produce fruit in keeping with repentance, 9 and do not presume to tell yourselves, "We have Abraham as our father," because, I tell you, God can raise children for Abraham from these stones. 10 Even now the axe is being laid to the root of the trees, so that any tree failing to produce good fruit will be cut down and thrown on the fire.11 I baptise you in water for repentance, but the one who comes after me is more powerful than I, and I am not fit to carry his sandals; he will baptise you with the Holy Spirit and fire. 12 His winnowing-fan is in his hand; he will clear his threshing-floor and gather his wheat into his barn; but the chaff he will burn in a fire that will never go out.'

3. A moment of silent prayer
Each one of us is full of questions in our hearts for anyone who listens to us, but above all we need to listen, knowing that it is Jesus who is speaking to us. Allow yourself to be led to your interior self where the Word echoes in all its weight of truth and love, in all its therapeutic and transforming power. Prayerful silence demands that we remain “inside”, that we stand completely at the feet of the Lord and use all our energy to listen to him alone. Stop and listen.

4. To understand the Word
a) The manner in which the plot of the passage is expressed:
In this Sunday of Advent we are presented with the figure of John the Baptist, a challenging personality, as Jesus once said about John the Baptist in describing his personality: ”What did you go out to see a reed blowing in the wind?” (Mt 1: 7). The profile of the Baptist that the liturgy puts before us is in two main sections: 3,1-6, the figure and activities of John; 3,7-12, his preaching. Within these two sections we may detect smaller matters that define the expression of this text. In 3:1-2 John is presented as the one who preaches «repentance» because «the kingdom of heaven is close at hand». This cry is like a thread running through the whole of John’s activity and is repeated in 3:8.12. The reason for this call to repentance is given as the imminent judgement of God which is compared to the cutting of every dry tree to be thrown into the fire to be burnt (3:10) and to the winnowing done by farmers on the threshing-floor to separate the wheat from the chaff which is also to be burnt in the fire (3:12). The image of fire which characterises the last part of our liturgical passage shows the urgency of preparing oneself for the coming of God’s judgement.

The text presents the following:
Matthew 3:1-3: in this first small part «the voice crying in the desert» of Isaiah 40:2 is identified with the voice of the Baptist who invites all to repentance «in the desert of Judea»;
Matthew 3:4-6: there follows a brief section which, in a picturesque manner, describes the traditional figure of John: he is a prophet and an ascetic; because of his prophetic identity he is compared to Elijah, indeed he dresses like the Thesbite prophet. A geographical and special detail describes the movement of many people who come to receive the baptism of immersion in the waters of the Jordan, in a penitential atmosphere. The influence of his prophetic activity is not limited to one place but embraces the whole region of Judea including Jerusalem and the area around the Jordan.
Matthew 3:7-10: a special group of people comes to John to receive baptism, these are the «Pharisees and Sadducees». John addresses them with harsh words that they may stop their false religiosity and pay attention to «bearing fruit» so that they may avoid a judgement of condemnation.
Matthew 3:11-12: here the meaning of the baptism in relation to repentance is made clear and especially the difference between the two baptisms and the two protagonists: the baptism of John is with water for repentance; the baptism of Jesus “the more powerful who comes after” John, is with the Spirit and fire.

b) The message of the text:
In a typical biblical-narrative style, Matthew presents the figure and activity of John the Baptist in the desert of Judea. The geographical indication is meant to situate the activity of John in the region of Judea, whereas Jesus will carry out his activity in Galilee. For Matthew, the activity of John is entirely oriented towards and subject to “the one who is to come”, the person of Jesus. Also John is presented as a great and courageous preacher who foretells the imminent judgement of God.
The message of the Baptist consists of a precise imperative, “repent” and an equally clear reason: “for the kingdom of heaven is close at hand”. Repentance is foremost in the Baptist’s preaching even though at first its content is not yet clear. In 3:8, however, the fruits of repentance are revealed to give new direction to one’s existence. Such a revelation, on the one hand, is typical of prophets who wanted to make repentance as concrete as possible through a radical detachment from whatever until now was held as valuable; on the other hand, the revelation goes beyond and means to show that repentance is a turning towards “the kingdom of heaven”, towards something new which is imminent, together with its demands and prospects. It is a matter of giving a decisive turn to life in a new direction: the “kingdom of heaven” is the foundation and gives meaning to repentance and not just any human efforts. The expression “kingdom of heaven” says that God will reveal himself to all and most powerfully. John says that this revelation of God is imminent, not distant.
The prophetic activity of John, with the characteristics of the figure of Elijah, is meant to prepare his contemporaries for the coming of God in Jesus. The motifs and images through which the figure of the Baptist is interpreted are interesting, among them the leather loin-cloth around his waist, sign of recognition of the prophet Elijah (2 Kings 1:8); the garment made of camel hair is typical of the prophet according to Zacharias 13:4. This is a direct identification between the prophet Elijah and John. This interpretation is obviously an answer of the Evangelist to the objection of the Jews of the time: how can Jesus be the Messiah, if Elijah has not yet come?
Through his prophetic activity, John succeeds in moving whole crowds just as Elijah had led back the whole people to faith in God (1 Kings 18). John’s baptism is not important because of the great crowds that come to receive it, but because it is accompanied by precise commitments of repentance. Besides, it is not a baptism that has the power to forgive sins, only the death of Jesus has this power, but it presents a new direction to give to one’s life.
Even the «Pharisees and Sadducees» come to receive it, but they come in a hypocritical spirit, with no intention of repenting. Thus they will not be able to flee God’s judgement. John’s invective towards these groups, covered in false religiosity, emphasises that the role of his baptism, if received sincerely with the decision to change one’s life, protects whoever receives it from the imminent purifying judgement of God.
How will such a decision of repentance become evident? John does not give precise indications as to content, but limits himself to showing the motive: to avoid the punitive judgement of God. We could say that the aim of repentance is God, the radical recognition of God, directing in an entirely new way one’s life to God.
Yet the «Pharisees and Sadducees» are not open to repentance in so far as they place their faith and hope in being descendants of Abraham: because they belong to the chosen people, they are certain that God, by the merits of the father, will give them salvation. John questions this false certainty of theirs by means of two images: the tree and the fire
First, the image of the tree that is felled, in the OT this refers to God’s judgement. A text from Isaiah describes it thus: «Behold the Lord, God of hosts, who tears the branches with deafening noise, the highest tips are cut off, the peaks are felled». The image of the fire has the function of expressing the “imminent anger” which will be manifested at God’s judgement (3:7). In a word, they show the pressing imminence of God’s coming; the listeners must open their eyes to what awaits them.
Finally, John’s preaching contrasts the two baptisms and the two persons: John and the one who is to come. The substantial difference is that Jesus baptises with the Spirit and fire whereas John only with water, a baptism for repentance. This distinction emphasises that the baptism of John is entirely subordinate to the one of Jesus. Matthew notes that the baptism with the Spirit has already taken place, namely in Christian baptism, as told in the scene of Jesus’ baptism, whereas baptism with fire must still come and will take place at the judgement that Jesus will perform.
The aim of John’s preaching, then, is to present a description of the judgement that awaits the community through the image of the chaff. The action of the farmer on the threshing-floor when he cleans the wheat from the chaff will also be the action of God on the community at the judgement.

5. A meditation
a) Expecting God and repentance:
In his preaching John reminds us that the coming of God in our lives is always imminent, he also invites us strongly to a repentance that purifies the heart, renders it ready to meet Jesus who comes into the world of men and women and opens it to hope and universal love..
An expression of Cardinal Newman may help us understand this new direction that the Word of God suggests is urgent: «Here on earth to live is to change and to be perfect is to have changed frequently». To change is to be understood from the point of view of repentance: an intimate change of heart. To live is to change. If ever this urge to change grows dim, you would no longer be alive. The book of the Apocalypse confirms this when the Lord says: “You are reputed to be alive yet are dead” (3:1). Again, “to be perfect is to change frequently”. It seems that Cardinal Newman wanted to say: «Time is measured by my repentance”. This time of Advent too is measured through the project that God has for me. I must constantly open myself, be ready to allow myself to be renewed by Him.

b) Accepting the Gospel:
This is the condition for repentance. The Gospel is not only a collection of messages, but a Person who asks to enter into your life. Accepting the Gospel of this Sunday of Advent means opening the door of one’s own life to the one whom John the Baptist defined as more powerful. This idea was expressed well by John Paul II: “Open the doors to Christ…” Accept Christ who comes to me with his firm word of salvation. We recall the words of St. Augustine who used to say: “I fear the Lord who passes by”. Such a passing by of the Lord may find us at a time of life when we are distracted or superficial.

c) Advent – a time for interior souls:
A mystical evocation found in the writings of Blessed Elisabeth of the Trinity helps us discover repentance as a time and occasion to immerse ourselves in God, to expose ourselves to the fire of love that transforms and purifies our lives: «Here we are at the sacred time of Advent which more than any other time we could call the time for interior souls, souls who live always and in all things “hidden in God with Christ”, at the centre of themselves. While awaiting the great mystery [of Christmas]… let us ask him to make us true in our love, that is to transform us… it is good to think that the life of a priest, like that of a Carmelite nun, is an advent that prepares the incarnation within souls! David sings in a psalm that the “fire will walk ahead of the Lord”. Is not love that fire? Is it not also our mission to prepare the ways of the Lord by our union with the one whom the Apostle calls a “devouring fire”? On contact with him our souls will become like a flame of love that spreads to all the members of the body of Christ that is the Church”. (Letter to Rev. Priest Chevignard, in Writings, 387-389).

6. Psalm 71 (72)
With this psalm, the Church prays during Advent to express the expectation of her king of peace, liberator of the poor and of the oppressed.

Rule your people with justice

God, endow the king with your own fair judgement,
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.

In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.

For he rescues the needy who calls to him,
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.

May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.

7. Closing prayer
Lord Jesus, led by the powerful and vigorous word of John the Baptist, your precursor, we wish to receive your baptism of Spirit and fire. You know how many fears, spiritual laziness and hypocrisies reside in our hearts. We know that with your fan, little wheat would be left in our lives and much chaff, ready to be thrown into the unquenchable fire. From the bottom of our hearts we say: Come to us in the humility of your incarnation, of your humanity full of our limitations and sins and grant us the baptism of immersion into the abyss of your humility. Grant us to be immersed into those waters of the Jordan that gushed out of your wounded side on the cross and grant that we may recognise you as true Son of God, our true Saviour. During this Advent take us into the desert of nothingness, of repentance, of solitude so that we may experience the love of Spring. May your voice not remain in the desert but may it echo in our hearts so that our voice, immersed, baptised in your Presence may become news of love. Amen.

It-2 Ħadd ta' l-Avvent

Lectio Divina - l-1 Ħadd ta' l-Avvent Sena A

1st Sunday of Advent (A)
Always be readyGod can come to us at any momentMatthew 24, 37-44


1. Opening prayer.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection. Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.


2. Reading
a) Key for reading:
In the Liturgy of the first Sunday of Advent, the Church places us before an extract of the discourse of Jesus on the end of the world. Advent means Coming. It is the time of preparation for the coming of the Son of Man into our life. Jesus exhorts us to be vigilant. He asks us to be attentive to the events in order to discover in them the hour of the coming of the Son of Man.At the beginning of Advent, it is important to purify our look and to learn anew how to read the events in the light of the Word of God. And this in order not to be surprised, because God comes without telling us, when we less expect him. To show how we should be attentive to the events, Jesus goes back to the episode of the deluge in the time of Noah.During the reading of the text, let us pay attention to the comparisons which Jesus uses to transmit his message.


b) A division of the text to help in the reading:
Matthew 24, 37-39: The coming of the Son of Man will arrive as in the days of NoahMatthew 24, 40-41: Jesus applies the comparison to those who listenMatthew 24, 42: The conclusion: “Stay awake”; be “Vigilant”.Matthew 24, 43-44: A comparison to recommend vigilance.


c) The text:
37 'As it was in Noah's day, so will it be when the Son of man comes. 38 For in those days before the Flood people were eating, drinking, taking wives, taking husbands, right up to the day Noah went into the ark, 39 and they suspected nothing till the Flood came and swept them all away. This is what it will be like when the Son of man comes. 40 Then of two men in the fields, one is taken, one left; 41 of two women grinding at the mill, one is taken, one left.42 'So stay awake, because you do not know the day when your master is coming. 43 You may be quite sure of this, that if the householder had known at what time of the night the burglar would come, he would have stayed awake and would not have allowed anyone to break through the wall of his house. 44 Therefore, you too must stand ready because the Son of man is coming at an hour you do not expect.
3. A moment of prayerful silence so that the Word of God may penetrate and enlighten our life.

4. Some questions to help us in our personal reflection.
i) Which part of the text struck you most? Why?
ii) Where, when and why did Jesus pronounce this discourse?
iii) In what exactly does this vigilance consist, to which Jesus exhorts us?
iv) “One is taken, one left”. What does Jesus want to teach with this affirmation?
v) At the time of Matthew, the Christian community, in a certain sense, expected the coming of the Son of Man. And today, which is our way of waiting for the coming of Jesus?
vi) According to you, which is the centre or origin of this teaching of Jesus?


5. For those who desire to go deeper into the theme
a) Context of the discourse of Jesus:
The Gospel of Matthew - In the Gospel of Matthew there are five great discourses, as if it were a new edition of the five books of the Law of Moses. The text on which we are meditating this Sunday forms part of the fifth Discourse of this New Law, Each one of the preceding four discourses enlightens a determinate aspect of the Kingdom of God announced by Jesus. The first one: the justice of the Kingdom and the conditions to enter into the Kingdom (Mt from 5 to 7). The second one: the mission of the citizens of the Kingdom (Mt 10). The third one: the mysterious presence of the Kingdom in the life of the people (Mt 13). The fourth one: to live the Kingdom in community (Mt 18). The fifth Sermon speaks of vigilance in view of the definitive coming of the Kingdom. In this last discourse, Matthew continues the outline of Mark (cf. Mk 13, 5-37), but adds some parables which speak about the need of vigilance and of service, of solidarity and of fraternity.
Waiting for the coming of the Son of Man - At the end of the first century, the communities lived expecting the immediate coming of Jesus (I Th 5, 1-11). Basing themselves on some words of Paul (I Th 4, 15-18), there were some persons who had ceased to work thinking that Jesus was about to arrive (2 Th 2, 1-2; 3, 11-12). They asked themselves: When Jesus comes, will we be taken up to Heaven as he was? (cfr. I Th 4, 17). Will we be taken or left behind? (cfr. Mt 24, 40-41). There was an atmosphere similar to that of today, in which many ask themselves: “Is this terrorism a sign that the end of the world is close at hand?” What should we do in order not to be surprised?” An answer to this question and concern comes to us from the words of Jesus which Matthew transmits to us in the Gospel of this Sunday.


b) Comment on the text:
Matthew 24, 37-39: Jesus compares the coming of the Son of Man to the days of the deluge“As it was in Noah’s day, so it will be when the Son of Man comes”. Here, in order to clarify his call to vigilance, Jesus refers to two episodes of the Old Testament: Noah and the Son of Man. The “days of Noah” refer to the description of the deluge (Gen 6,5 to 8,14).The image of the “Son of Man” comes from a vision of the prophet Daniel (Dan 7, 13). In the days of Noah the majority of persons lived without any concern, without being aware that in the events the hour of God was getting near. Life continued “and they were not aware of anything until the deluge came and drowned them all”. And Jesus concludes: “Thus it will be when the Son of Man comes”. In the vision of Daniel, the Son of Man will come on the clouds unexpectedly and his coming will decree the end of the oppressing empires, which will have no future.


Matthew 24, 40-41: Jesus applies the comparison to those who listen to him.“Two men will be in the fields: one is taken, one left”. These phrases should not be taken literally. It is a way to indicate the diverse destiny that persons will receive according to the justice of the works they did. Some will be taken, that is, will receive salvation, and others will not receive it. This is what happened in the deluge: “You alone of your contemporaries do I see before me as an upright man” (Gen 7, 1). And Noah and his family were saved.


Matthew 24, 42: Jesus draws the conclusion: “So stay awake”, be vigilant.God is the one who determines the hour of the coming of the Son. But God’s time is not measured by our clock or calendar. For God one day can be equal to a thousand years, and a thousand years equal to one day (Ps 90; 2 Pt 3, 8). God’s time (kairos) is independent from our time (cronos). We cannot interfere in God’s time, but we should be prepared for the moment in which God’s hour becomes present in our time. It can be today, it can be from now in one thousand years.


Matthew 24, 43-44: comparison: the Son of man is coming at an hour you do not expect.God comes when we less expect him. It can also happen that He comes and people are not aware of the hour of his arrival. Jesus asks for two things: an always attentive vigilance and at the same time, a peaceful dedication of the one who is in peace. This attitude is a sign of much maturity, in which are mixed the vigilant concern and the serene tranquillity. The maturity which succeeds to combine the seriousness of the moment with the awareness that everything is relative.


c) Broadening the information in order to better understand the text:
How should we be vigilant to prepare ourselves? - Our text is preceded by the parable of the fig tree (Mt 24, 32-33). The fig tree was a symbol of the people of Israel (Os 9, 10; Mt 21, 18). In asking to look at the fig tree, Jesus asks to look and to analyze the facts that are taking place. It is as if Jesus would say to us: “You should learn from the fig tree to read the signs of the times, and in this way you would discover where and when God breaks into our history!”
The certainty communicated to us by Jesus - Jesus leaves us a twofold certainty to orientate our journey in life: (1) surely the end will come; (2) certainly, nobody knows anything about the day or hour of the end of the world. “But as for that day and hour, nobody knows it, neither the angels in Heaven nor the Son, no one but the Father alone!” (Mt 24, 36). In spite of all the estimates or calculations that men can do on the date of the end of the world, nobody can calculate with certainty. What gives security is not the knowledge of the hour of the end, but the Word of Jesus present in life. the world will pass but his Word will never pass. (cfr. Is 40, 7-8).
When will the end of the world come? - When the bible speaks about the “end of the World”, it refers not to the end of the world, but to the end of a world. It refers to the end of this world, where injustice and the power of evil reign; these which embitter life. This world of injustice will come to an end and in its place there will be “a new heavens and a new earth”, announced by Isaiah (Is 65, 15–17) and foreseen in the Apocalypse (Ap 21, 1). Nobody knows when nor how the end of this world will be (Mt 24, 36), because nobody can imagine what God has prepared for those who love him (I Co 2, 9). The new world of life without death exceeds everything, just like the tree exceeds the seed (I Co 15, 35-38). The first Christians were anxious to be present in this end (2 Th 2,2). They continued to look up at heaven, waiting for the coming of Christ (Acts 1, 11). Some no longer worked (2 Th 3, 11). But “It is not for you to know times or dates that the Father has decided by his own authority” (Acts 1, 7). The only way to contribute to the coming of the end “in order that the Lord may send the time of comfort” (Acts 3, 20), and give witness of the Gospel everywhere, to the earth’s remotest end (Acts 1, 8).


6. Prayer: Psalm 46 (45)
“God is our refuge! We shall not be afraid!”
God is both refuge and strength for us,
a help always ready in trouble;
so we shall not be afraid though the earth be in turmoil,
though mountains tumble into the depths of the sea,
and its waters roar and see the,
and the mountains totter as it heaves.


There is a river whose streams bring joy to God's city,
it sanctifies the dwelling of the Most High.
God is in the city, it cannot fall;
at break of day God comes to its rescue.
Nations are in uproar, kingdoms are tumbling,
when he raises his voice the earth crumbles away.


Yahweh Sabaoth is with us,
our citadel, the God of Jacob.
Come, consider the wonders of Yahweh,
the astounding deeds he has done on the earth;
he puts an end to wars over the whole wide world,
he breaks the bow, he snaps the spear,
shields he burns in the fire.


'Be still and acknowledge that I am God,
supreme over nations, supreme over the world.
'Yahweh Sabaoth is with us,
our citadel,the God of Jacob.


7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to understand better the will of the Father. May your Spirit enlighten our actions and grant us the strength to practice that which your Word has revealed to us. May we, like Mary, your mother, not only listen to but also practise the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.


Thanks to http://www.ocarm.org/eng/index.php

Il-Munxar u l-Madonna tal-Karmnu

Dan l-aħħar ġranet kont qiegħed f'kuntatt ma xi patrijiet karmelitani, Fr. Charlo Camilleri u Anthony Cilia li jieħdu ħsieb il-website tal-Karmelitani. Qiegħed f'kuntatt magħhom għax fost l-affarijiet żbigħ li għandhom fuq is-sites tagħhom http://www.karmelitanimalta.org/ u http://www.ocarm.org/eng/index.php ikollhom kull ġimgħa l-Lectio Divina. Peress li aħna ser nibdew din il-prattika fil-parroċċa tagħna, tlabthom il-permess sabiex inkunu nistgħu nġibu l-Lectio Divina li jagħmlu ta' kull ġimgħa fuq is-site tagħna. Ma sabu l-ebda diffikulta u ta' dan nirringrazzjahom ħafna. Għalissa l-Lectio insibuha bl-ingliż, pero' 'l quddiem ser tkun ukoll bil-Malti.

Għalfejn dan l-artiklu semmejtu "Il-Munxar u l-Madonna tal-Karmnu"? Tafu aktar minni li d-devozzjoni tal-Madonna tal-Karmnu fil-Munxar hija xi ħaġa antika. F'dan ir-rigward nixtieq inwasslilkom żewġ artikli li Fr. Anthony Cilia għaddili fuq il-kult tal-Madonna tal-Kramnu fil-Munxar. Huwa qed jgħamel riċerka fuq il-kult tal-Madonna tal-Karmnu fid-diversi lokalitajiet. Għalhekk filwaqt li għaddili din l-informazzjoni talabni jekk hemmx xi informazzjoni oħra. Għalhekk wara li taqraw din l-informazzjoni sabiħa, jekk xi ħadd ikun jaf xi tagħrif ieħor dwar il-kult tal-Madonna tal-Karmnu fil-Munxar tkun xi ħaġa sabiħa jekk ngħadduha lil Fr. Anthony għar-riċerka tiegħu. Grazzi mill-ġdid lil ħbieb tagħna li permezz tagħhom ser nifhmu aktar il-Lectio Divina u tal-informazzjoni li għaddewlna dwar din id-devozzjoni.

Artal tal-Madonna tal-Karmnu fil-Knisja Parrokkjali San Pawl Nawfragu, Munxar

Id-devozzjoni lejn il-Madonna taħt it-titlu tal-Karmnu hi qadima ħafna fil-Munxar. Wieħed mill-artali tal-ġemb fil-knisja hu ddedikat lill-Madonna tal-Karmnu u tpitter fl-1927. Tħallas mill-aħwa Karmenu u Mikiel Caruana mill-Munxar. Ta’ kull sena, fis-16 ta’ Lulju, issir quddiesa kantata bil-pridka liema legat ġie mħolli mill-aħwa Toni u Ġużepp Curmi ta’ Bertu.

Dari f’ħafna familji b’devozzjoni lejn il-Madonna kienu jsemmu xi tifel jew tifla bl-isem ta’ Karmenu jew Karmena. In-nies kważi kollha kienu jinkitbu fil-Labtu tal-Madonna tal-Karmnu u għalhekk kull filgħaxija, wara r-Rużarju, fil-familja kienu jingħadu wkoll is-seba’ ferħat tal-Karmnu. Tista’ tgħid li kull ġimgħa kienet issir xi quddiesa votiva bil-priedka fuq l-artal tal-Karmnu li jippreżenta l-Madonna qiegħedha tagħti l-Labtu lil San Xmun Stock, liebes ta’ Patri Karmelitan, fuq ġemb u fuq ġemb ieħor anġlu bil-flixkun f’idu jitfa’ l-ilma fuq l-erwieħ tal-Purgatorju li jinstabu fil-qiegħ tal-kwadru. Dan il-kwadru mpitter mill-pittur Robert Caruana Dingli kien imħallas minn Mikiel Calleja. In-nies kienu jorbtu ħafna d-devozzjoni lejn il-Madonna tal-Karmnu mad-devozzjoni lejn l-Ewwieħ tal-Purgatorju.

Ta’ minn jgħid ukoll li billi n-nies tal-Munxar kienu midħla ħafna tax-Xlendi, kemm minħabba l-bajja fis-sajf u kemm minħabba x-xogħol tar-raba, minn dejjem urew ċerta rabta u mħabba lejn il-Madonna tal-Karmnu li għaliha hi ddedikata l-knisja tax-Xlendi.

Bibljografija
• Borg, P. Serafin, Agostinjan, "Kwadri meqjuma lill-Madonna tal-Karmnu f'Għawdex", Il-Madonna fil-ħidma ta' l-Agostinjani f'Għawdex, Qala, 1985, p.39.



Niċċa tal-Madonna tal-Karmnu fi Pjazza tal-Knisja, Munxar

Waħda min-niċeċ l-aktar popolari tal-Munxar hija dik tal-Madonna tal-Karmnu li tinsab fil-pjazza tar-raħal. Qabel ma telgħet id-dar li hemm illum, din n-niċċa kienet akbar fil-qies u mibnija fuq ħajt ta’ għalqa. Meta mbagħad inbniet id-dar li hemm illum, in-niċċa tqiegħdet fil-faċċata tagħha għalkemm f’daqs iżgħar.

Jingħad li fl-antik, meta kienet toqrob il-festa tal-Madonna tal-Karmnu, fis-16 ta’ Lulju, din in-niċċa kienet tiġi mżejna bil-fjuri u bix-xemgħa. Imbagħad nhar il-festa proprja, kienu jsiru festi mill-isbaħ u mill-aktar brijużi. Fost l-oħrajn kienu jsiru tlielaq ta’ ġuvintur u tfal madwar ir-raħal, u min kien jirbaħ kien jingħata dak li kien jissejjah “il-Palju”. Dan kien ikun biċċa drapp fina. Ħafna kienu jkunu dawk li, wara li kienu jkunu rebħu l-palju, kienu jirregalawh lill-knisja parrokkjali.

Ta min jgħid ukoll illi, sal-lum, ix-xemgħa u l-fjuri qatt ma jonqsu minn quddiem din in-niċċa, iżda qrib il-festa, it-tiżjin jiżdied konsiderevolment.

Bibljografija
• AA.VV., Niċeċ f’Għawdex: Storja, Reliġjon, Folklor, [Editur: P. Serafin Borg, OSA], Reliġjon u Ħajja - Storja 13, 1987, p.79

L-1 Ħadd ta' l-Avvent

Seminar u Eżerċizzi dwar il-Lectio Divina

Seminar
Nhar il-Ħadd, 18 ta' Novembru numru sabiħ ta' parruċċani, minkejja t-temp ikrah, iddedikaw il-Ħadd wara nofs in-nhar biex jiġu għas-seminar li ġie organizzat mill-parroċċa tagħna ħalli nifhmu l-bżonn li nsiru aktar midħla tal-Kelma ta' Alla. Hemm diversi modi kif nistgħu nsiru "ħbieb ta' l-Evanġelju", wieħed minn dawn il-metodi hija l-prattika antika u moderna tal-Lectio Divina. Dan kien l-għan prinċipali ta' dan is-seminar, iġifieri li jintroduċina għal din il-prattika li ser tibda fil-parroċċa tagħna. Il-mistieden biex ikellimna dwar din il-prattika kien ir-rettur tas-Seminarju Dun Daniel Xerri li beda din l-esperjenza meta kien kappillna fil-parroċċa ta' San Lawrenz. Dawk li ġew is-seminar ħadu l-impenn li dak li riċivew f'dawk il-mumenti żbieħ jgħadduh lill-oħrajn, kif ukoll li jwasslu l-istedina tal-Lectio Divina fid-djar tal-komunita' parrokkjali tagħna.

Eżerċizzi

L-eżerċizzi, dejjem bl-istess tema u l-istess predikatur ġew milqugħa b'interess kbir, in-numru ta' dawk li attendew kien sabiħ ħafna. Pero' ta' min isemmi li s-skiet u l-attenzjoni waqt l-eżerċizzi kienet xi ħaġa li tħossa. Mument mhux tas-soltu f'dawn l-eżerċizzi kienet meta Dun Daniel ġab miegħu żewġ koppji biex jgħidu huma stess l-esperjenza tagħhom tal-Lectio Divina. Kienu żewġ koppji żgħażagħ bi tfal għadhom żgħar. Dawn spjegaw kif minkejja d-diffikultajiet biex imorru għall-laqgħa dejjem irnexxilhom isolvuhom u wrew li ħafna drabi l-frott ta' dawn il-mument diffiċli tispjegah bil-kliem.

Stedina

Matul dawn il-ġranet tqassmet stedina f'kull familja biex nhar it-Tnejn u l-Erbgħa nagħtu bidu għall-laqgħat tal-Lectio Divina, għal kulħadd u għall-koppji. L-istedina titlob minna risposta u impenn, il-firma li tridu tagħmlu fuq din l-istedina mhix xi kuntratt, imma hija sempliċi turija ta' l-impenn tagħkom li ser tagħmlu minn kollox biex la darba tibdew tattendu dawn il-laqgħat ser tagħmlu dan b'regolarita.

Għalhekk bħala Kappillan tagħkom, nistedinkom sabiex ma tħallux dan il-mument ta' grazzja jgħaddi bħal mumenti oħra. Nitolbkom biex tpoġġu d-diffikultajiet, li żgur li kull wieħed u waħda minna għandu, fit-tieni post waqt li tpoġġu fl-ewwel post il-bżonn li nkunu nsara awtentiċi.

Dun Tonio
Kappillan

24 Ħadd ta' matul is-sena - KRISTU RE

L-GĦANJA TAL-ĦAMSIN (ĊINKWANTINARJU)

Illum għandna artiklu partikulari ħafna, fl-okkażjoni tal-50 sena parroċċa u ġej mill-bogħod...mill-Brasil. Mons. Jose' Agius, li jsegwi b'interess kbir kull ma jkun hemm fuq dan is-sit, kiteb poeżija għal din l-okkażżjoni. Grazzi mill-qalb Mons. Jose' u j'Alla dan iservi biex inħossuna dejjem qrib minkejja d-distanzai kbar li hemm jifirdu l-Munxar minn Rolandia!!!








L-GĦANJA TAL-50 SENA (ĊINKWANTINARJU)



Insellmulek, Munxar, "sod u ċkejken"
F`din il-ġrajja ta' ħajr u ta' ferħ:
Ħamsin sena Parroċċa Pawlina,
Ħamsin sena ta' ħidma bla serħ.

Flimkien ħadmu Parroċċa w Kunsilli

B'risq in-nies li hawnhekk sabu s-sliem

Għax il-bniedem ta' Fidi sinċiera

Lil-pajjiżu jimbotta 'l quddiem.

Mis-Sanap sad-daħla tax-Xlendi

Bl-għelieqi mal-blat mifruxin,

Bejn tlajja u niżliet b'tant veduti

Jissaħru l-binjiet munxarin.

Għalekk stinka min jgħammar fir-raħal

Sabiex l-Għaqda tinżamm bejn xulxin

U l-Imħabba titkattar fost l-aħwa:

Rahan ta' Paċi mal-ġirja tas-snin.

U l-munxari li telaq minn artu

Biex isawwar ġejjieni fil-bogħod,

Bħal-ħawwief jerġa lura fil-bejta

Ma żgħożitu jiltaqa' b'xi mod.

Lil Alla ħajr nagħtu bil-kotra,

Lil Pawlu missierna ħanin

Dil-ġrajja biex nibqgħu niftakru

Fl-istorja tas-sena ħamsin.

Mons. José Agius,Rolândia, Paraná, Brasil.

Novembru 2007

Tifkira tal-Magħmudija

Nhar il-Ġimgħa, 16 ta' Novembru l-laqgħa ta' l-adoloxxenti kienet ftit differenti minn tas-soltu. Flimkien ma' l-adoloxxenti kien hemm ukoll il-ġenituri. Il-laqgħa kienet mument ta' talb u kienet il-konklużjoni ta' l-ewwel tema tal-laqgħat tagħna. It-tema prinċipali kienet il-Magħmudija ta' Ġesu'.

Għalhekk nhar il-ġimgħa, biex nikkonkludu din it-tema ħsiebna li nġeddu t-tifkira tal-Magħmudija tagħna b'mument ta' talb u b'ġesti li jfakkruna u jispjeaw il-mumenti kollha li jseħħu fiċ-ċelebrazzjoni tal-Magħmudija. Kien mument fejn il-ġenituri reġgħu ftakkru fid-dmir tagħhom bħala l-ewwel katekisti ta' uliedhom. Minn naħa l-oħra l-adoloxxenti kienu mfakkra li issa r-responsabilita' tal-fidi tagħhom qed issir dejjem aktar xi ħaġa tagħhom.

Ir-rittratti kollha taċ-ċelebrazzjoni fuq:http://picasaweb.google.com/munxarparish/TifkiraTalMaghmudija

Maltempata mhux tas-Soltu!!!

Nhar il-Ġimgħa filgħodu kont qiegħed il-knisja nagħmel il-Bullettin, kont naf li nieżla x-xita, imma f'ħin minnhom beda nieżel is-silġ... u silġ mhux tas-soltu!!!

Kif waqaf niżel dak is-silġ mort niġri inġib il-camera... diffiċli naraw il-pjazza tal-Munxar hekk!!

Ara r-rittratti l-oħra fuq: http://picasaweb.google.com/munxarparish/MaltempataMhuxTasSoltu

33 Ħadd matul is-sena

ARMAR TAL-FESTA

Ix-xogħol ta’ l-armar bħalissa għaddej b’ritmu tajjeb. Għadu kemm tlesta ir-restawr fuq il-pilandri ta’ triq Munxar. Dan is-sett ta' 14-il pilandra ġew miżbugħa mill-ġdid u sarulhom sett armi tal-fibre glass. Dawn l-armi ser ikollhom frażijiet li qal San Pawl dwar l-imħabba.

Għaddej ukoll ix-xogħol fuq it-trofej tal-pjazza. Dawn waslu fl-aħħar fażi. Jonqoshom biss l-armi u żewġ bnadar minn sitta. L-armi qegħdin f’fazi avvazata ħafna. Dawn għandhom ikun lesti sal- festa ta’ l-2008.

Qed isir ukoll xogħol fuq il-pedestal ta’ San Pawl tal-pjazza. Dan qed isirulu l-iskultura tal-fibre glass.

Flimkien ma dan ix-xogħol hemm ukoll ix-xogħol tal-ħjata. Il-bandalori tal-pjazza qegħin jiġu msewwija minħabba l-ħsara li ġarrbu fil-maltemp u qegħin jiġu rinforzati iżjed. Wara li dawn jitlestew, tinbeda il-ħjata fuq l-erbgha u għoxrin bandiera tat-trofej tal-pjazza li fadal.

Għal-festa ta’ l-2008 ser jiżżanżnu ukoll sett ta’ tlettax-il labarda għall-antarjoli tal-pjazza u żewġ statwi ta’ San Luqa u San Pubbliju għall-maz-zuntier tal-knisja, minflok l-erbgħa pilandri li kien hemm.

Ħafna mix-xoghol ta’ l-armar isir fil-garaxx taċ-Ċentru il-Ħadd.

Roberto Curmi

Bullettin tat-32 Ħadd ta' matul is-sena

Leħen mill-MUNXAR

Kif forsi diġa tafu, issa tistgħu isgewu programm tar-radju ddedikat kollhu kemm hu lir-raħal u l-parroċċa tagħna. Dan il-programm qiegħed isir fuq ir-radju "Leħen il-Belt Victoria". Huwa programm ta' nofs siegħa mmexxi mis-sur Alfred Grech, li fih jagħti xi tagħrif storiku dwar il-Munxar, ikollhu mistieden partikulari u jagħti xi avviżi li għandhom x'jaqsmu mar-raħal u l-parroċċa tagħna. Dan il-programm ikun kull nhar ta' Erbgħa bejn il-4.45pm u 5.15pm. Tistgħu tisimgħu dan il-programm fuq il-frekwenza ta' 104 FM jew, b'mod partikulari għal dawk li jinsabu l-bogħod, permezz ta' l-internet fuq dan il-link http://www.lbv104.com/

Nixtieq nieħu din l-okkażżjoni biex nirringrazzja lid-direzzjoni tar-radju "Leħen il-Belt Vicotria" ta' din l-opportunita li qed jagħtuna. Nirringrazzja wkoll lis-sur Alfred Grech li qed jieħu ħsieb isib l-informazzjoni u jsib il-mistiedna għal dan il-programm. Għalhekk inħeġġiġkom biex dan il-programm ikun appuntament għalikom li ma titilfux u nħeġġeġ b'mod partikulari lil dawk li għandhom qrabathom emigranti biex jinfurmawhom, sew b'din is-site, kif ukoll b'dan il-programm "Leħen mill-Munxar". Grazzi.

2 ta' Novembru

It-2 ta' Novembru hija ġurnata mportanti għal kull wieħed u waħda minna, għax kulħadd għandu xi ħadd mill-għeżież tiegħu li għadda għall-ħajja l-oħra. Hija ħaġa sabiħa ħafna li matul dan ix-xahar inżuru l-għeżież tagħna u nitolbu b'mod partikulari għalihom. Tajjeb niftakkru wkoll li anke huma jistgħu jitolbu għalina.

Il-Ħinjiet tal-quddies f'dan il-jum għażiż ikunu hekk:

• 6.00


• 6.30


• 7.00


• 7.30


• 8.00


• 9.00 (Ċimiterju, pellegrinaġġ bit-tfal tad-duttrina li jitlaq fit-8.30 mill-pjazza).


• 12.00


• 16.00


• 18.00 konċelebrazzjoni soloenni

Infakkru wkoll li matul dan il-jum ikun hemm l-adorazzjoni.

Agħtihom o Mulej il-mistrieħ ta' dejjem id-dawl ta' dejjem jiddi lilhom jistrieħu fis-sliem. Amen.

1 ta' Novembru

L-1 ta' Novembru niftakkru fil-qaddisin kollha. F'dan il-jum niftakkru mhux biss f'dawk il-qaddisin li l-knisja universali ddikkjarathom tali, imma wkoll f'dawk l-erwieħ kollha li tiġa qed igawdu mill-glorja tas-sema, anke dawn huma qaddsin. Min jaf kemm erwieħ għeżież taħgna diġa qed igawdu lil Alla fil-glorja tiegħu. F'dan il-jum infaħħru lil Alla għax huwa don kbira tiegħu, il-fatt li aħna lkoll għadna din il-vokazzjoni, din is-sejħa li nsiru qaddisin.

Infakkarkom li f'dan il-jum ma' jkunx hemm quddiesa ta' l-4pm, u jkollna Konċelebazzjoni fis-6.pm.