Lent – Malta Catholic Youth Network

The Works of Mercy and Holy Week: Where`s the Link

11/04/2025

Holy Week, the most meaningful eight days in the life of the Church, has finally arrived. Along with our (mine at least!) favourite traditions, the purċissjonijiet tal-Ġimgħa l-Kbira, the qagħaq tal-appostli and the mwejjed tal-Ġimgħa l-Kbira, this week also has a lot to say about how the passion, death and resurrection of Jesus transforms our world. Hear me out.

Love conquers all

Ever felt that the world out there is a scary place? You’re not alone. Literally. The graphic details we read in Jesus’s passion narrative remind us that he did not shy away from our suffering, even that which we afflict on one another, as our newsfeeds remind us.

Jesus showed his love for us in the most practical of ways by dying on the cross, destroying evil once and for all, by entering in solidarity with our suffering and by calling us to follow suit. When we visit an elderly person, or send a WhatsApp message to a friend who we know is passing through a tough patch, we give up something that is ours to share in the suffering of others, reminding them that they are not alone.

A little bit of love, even if expressed just as a smile (or a smiley) can go a long way.

Dare to engage emotionally

As you participate in the liturgy this Holy Week, notice what emotions the liturgy evokes in you.

Just observe, this Palm Sunday, in the long passion narrative from Luke (who was notoriously obsessed with Christ’s mercy) how Jesus prays in the Garden of Gethsemane. He does not actively seek suffering and is even reluctant to accept it at first. He then begs the Father for the grace of patience, to be able to endure suffering when the time comes. Within the same narrative, notice also Jesus’s compassionate look upon Peter after his triple denial. Jesus’s whole life was nothing but a succession of works of mercy towards humankind.

If you will be volunteering in a soup kitchen one of these days or if you will be donating money to charity, make sure to engage emotionally too. Your act of generosity will allow that person to realise they are loved, while transforming you in the process. Otherwise, your efforts are, quite frankly, wasted.

“If you give alms without touching the reality, without looking into the eyes of the person in need,” pope Francis says, “those alms are for you, not for that person.”

Be there even for Judas

This is a tough one, true. But it is key. The Gospels we read on Monday, Tuesday and Wednesday of Holy Week give us a glimpse into the turmoil in the hearts of the apostles, especially Judas.

He who had accepted Jesus’s call to follow him, and who witnessed him first-hand preaching, healing and casting out demons now couldn’t fathom for the life of him why a woman would waste a jar of precious perfume on Jesus instead of giving the money to the poor. The remaining eleven do not utter a word. It is ironic that soon after, he betrays his friend and master for thirty pieces of silver. Still, his friends do not suspect anything. Anyone mentioned poor communication? We know how Judas eventually ended up. And his friends? Crickets!

These first three days of Holy Week never fail to remind me of the importance of checking in with friends of mine. It is not time wasted. Lend an ear. If needed (only if needed) say a word of counsel or advice. Your friends will thank you.

A cardiac U-turn

Let us get this one straight: as Christians, we perform the acts of mercy not because we need more do-gooders (we have enough of those). Neither do we do it because the State is not reaching them (there are NGO’s for that). We engage in the Works of Mercy because Jesus himself told us:

“the least you do to each of these little ones you did to me.”

On the cross we see Jesus hungry and thirsty, stripped of all dignity, an innocent prisoner, bruised and dying, and feeling forsaken even by – wait for it – his own Father. In practical terms, carrying out the works of mercy, as long as they are done not occasionally but as our second nature (remember: those on his right couldn’t even recall when they saw him in need and came to his aid) serve as an antidote for our vices. How about greed in the form of compulsive shopping on your favourite app? Or lust as in mindless scrolling? Or individualism as the classic kuntent-jien-kuntent-kulħadd syndrome? Think of the works of mercy as a kind of spiritual workout, strengthening the attitudes that are ours, as beloved sons and daughters of God, and which draw us to good choices — including political ones!

“This is the night,” we sing in the ancient hymn of the Exultet on Holy Saturday, “that even now, throughout the world, sets Christian believers apart from worldly vices and from the gloom of sin, leading them to grace and joining them to his holy ones.”

Planting hope, welcoming the resurrection

Practicing the works of mercy might begin with the cross but it does not end there. Within these works of mercy there are already the first rays, so to speak, of the Easter Sunday morning.

By practicing the works of mercy, we allow the Spirit of God – the very same spirit that raised Christ from the dead – to be at work in real time, in the world here and now. By dirtying their hands (metaphorically and literally) with the poor, the oppressed and the persecuted, we live in our own flesh and in our own heart the Passion of Christ.

Above all, when we believe that our efforts are not futile and that they will eventually bear fruit, we shine as authentic witnesses of hope and living signs of Christ’s resurrection.

Rev Charlo Calleja

Compassion in Action: The Strength of Standing with Others

09/04/2025

Read this article in Maltese

Our lives can easily get lost in the mundane. If we’re fortunate, we wake up and head to school or work, rushing from one task to the next until we collapse into bed, exhausted, only to repeat the cycle again the next day. But this sense of monotony fades when I allow myself to truly encounter others, especially in my work.

My day job involves accompanying individuals; people battling illnesses, their caregivers, and those who are experiencing profound loss. In these encounters, I’ve witnessed first-hand the incredible strength of the human spirit and the transformative power of compassion. This work often requires less “doing” and more “being”. Being present with the person, with their pain, their fears, their doubts, and the complex emotions that come with loss, in whatever form it may take.

Beyond this, I also work with women in prostitution who face mistreatment and violence. Most of them lack basic necessities and above all, a sense of safety. Safety is more than just shelter, food, and clothing. It encompasses the intangible which includes a sense of self-worth, the love of family, the support of friends, and the power of education. Accompanying these women often starts with providing essential necessities, laying a foundation upon which they can begin to rebuild. Their journey may involve multiple “do-overs,” but each one is an opportunity to try again, to offer healing, hope, and the chance to move forward. Our mission is to be with them every step of the way, offering our presence and support.

Much of my work revolves around helping people find their voices and empowering them. Helping individuals find their voice is essential. Once people feel safe and secure in themselves and their surroundings, they can begin to share their stories. At times, they may not yet be in a position to advocate for themselves, so it becomes our responsibility, as those who accompany them and understand their realities, to be their voice. This is vital in order to bring about change. It’s a challenging process, requiring patience, persistence, and prayer. But it’s far better to try and struggle than to remain passive. Inaction is the true tragedy, not struggling and failing. We all have a responsibility to be present, to truly see those around us, and to encourage one another to speak up and advocate for those who cannot. We must strive to be better and do better.

Recently, I had a brief but moving experience in Rome, working in a soup kitchen over New Year’s. I was struck by the immense diversity of people I encountered. There were people of all ages, races, nationalities, backgrounds, and genders, gathered together under one roof, simply sharing a meal. It was a humbling reminder that, at our core, we are all the same, and every person deserves dignity.

On New Year’s Eve in Rome, we asked the attendees to write down messages of hope for 2025. One man, who had attended the soup kitchen but didn’t stay for the celebration, left a note on the table where he had sat. It simply read;

“Next year will be better”

This note served as a powerful reminder to hold on to hope, even when it feels like there’s nothing left. It also reminded me of why we keep doing what we do. When we’re tired, exhausted, and feeling defeated, it can be tempting to quit. But if there’s even a glimmer of hope, that’s where we can rediscover the strength to try again.

Day to day, I listen to countless stories, some that shatter my heart with sorrow, and others that fill it with overwhelming love. Love sustains us through our hardest moments, and though it aches for the things or people we’ve lost, it also strengthens us. Sitting with others in their struggles and joys changes you. If you remain open and willing, it will change you for the better. It teaches you what truly matters: being human with other humans, showing compassion, and loving relentlessly, even when it hurts.

My work has taught me that if my basic needs are being met, if I remember my worth and dignity, and if I’ve experienced love, I have a duty to share it. You don’t have to be directly engaged with clients in your work, as I am, to live by acts of mercy.

Love is not meant to be hoarded; it’s meant to be given freely. In sharing it, I’ve been rewarded abundantly. I’ve learned that when you give love, your heart grows fuller, your life becomes richer, and each day you wake up in gratitude for the gift of life.

Anne Farrugia

Small Acts, Big Impact: Reflections on Service

02/04/2025

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Every year, the Missionaries of Charity, with the help of a dedicated team of young volunteers, organise a three-week summer camp for children. It’s a chance for these children to enjoy activities like swimming, trips to Gozo and Splash and Fun, as well as creative projects such as arts and crafts.

A story that always inspires me is about the time the Missionaries of Charity asked Mother Teresa if they could reduce their prayer time to focus more on serving others. Her response? The more work they had, the more prayer they needed. This idea became very real to us during summer camp. With so much to plan, crafts, games, outings, it was easy to feel overwhelmed. Yet, no matter how hectic things got, the Sisters always called us to join them for adoration. That one hour of quiet gave us the chance to pause, reflect on the day, and pray for those around us. Over time, I found myself looking forward to it, and even after returning to my fast-paced life as an accountant, I carried that habit with me.

One moment that really stuck with me was meeting a 10-year-old boy who constantly pushed our patience to the limit. He swore, teased the other children, and made fun of everyone, including me. After multiple warnings and a time-out (which led to a dramatic meltdown), I was shocked when, later that week, he came up to me and apologised. He broke down, admitting that at home, he was always told he was doing everything wrong. On top of that, he was responsible for house chores and looking after his two-year-old sibling because his guardians couldn’t cope. For him, summer camp was the one place where he could just be a child—where he felt seen and loved. His words changed the way I saw things. Loving these children wasn’t always easy, but as Mother Teresa once said;

Love means to be willing to give until it hurts.

Another experience that left a lasting impact on me was volunteering in Kenya. For a year, we fundraised to hire local construction workers to build houses for families in need. I’ll never forget one family who lived in a tin house barely bigger than a fridge, with five people squeezed under the same tiny roof. We played a small part in building them a new home, sturdy, made of stone and wood, with enough space to breathe. Their joy was overwhelming.

What struck me most was their generosity. They had so little, yet when we finished, they offered us tea, the best they had to give. It reminded me that sometimes, the simplest gestures mean the most.

So, here’s my challenge to you: reach out to a family member or friend you haven’t spoken to in a while. Just listen. In today’s world, loneliness is the new poverty, and even the smallest act of kindness can make a world of difference. By taking time to connect with others, we help build something greater than any house—true community and belonging.

Nicholas Ferry

Sowing Hope: The Power of Small Acts of Kindness

26/03/2025

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Maltese proverb, min jgħix bit-tama jmut bil- piena –He who lives on hope dies in sorrow. Maybe the apathy we see in certain realities around us is a reflection of this. But I prefer to look at the other side of hope because I believe that hope is what keeps the farmer going. If we take a closer look at nature, we realise that it holds hidden treasures, lessons about life itself. And if a Christian truly contemplates creation, they’ll see a prophecy in all of it, because a Christian is called to see beyond the surface. A farmer sows seeds, living each day with the hope that what he plants will sprout and grow. To him, that tiny seed carries a hidden prophecy, a promise of life in its fullness. And all of this happens without much noise:

“The seed sprouts and grows, though he does not know how.”
Mark 4:27

In the same way, our lives are built on the hope that what we sow will bloom into something life-giving. We look around us, and in our smallness, we reach out to those in need because we know that even the simplest act of kindness can fill someone else with hope to keep going. Hope and mercy are like two sides of the same coin. Just as there is no real hope without mercy, mercy that does not lead to hope is incomplete.

I often meet young people who don’t necessarily question God’s existence, but rather, they ask: “Where is God when so many people are suffering?” or “Where is He when I go through tough times and everything seems to be against me?” I don’t think anyone truly needs God unless He is near, close to us in our darkest moments. That’s why works of mercy are the most tangible way God draws near to show us that there is hope in whatever we are going through. Nothing is wasted, lost, or without meaning. And He does this through others, through those who feed us, clothe us, welcome us into their homes, or visit us when we are sick or imprisoned.

It’s no coincidence that in Hebrew, the words for hope and waiting are often used together. We see the same link in their shared Latin root. Every waiting period is filled with hope when we find someone who lights the way, someone who reminds us that in His kindness, God wants us to be accompanied.

In the same way, we too can be a source of hope for others through acts of mercy. The prophet Isaiah says:

“Then your light will break forth like the dawn, and your healing will quickly appear…” when “you share your food with the hungry, provide the poor wanderer with shelter, clothe the naked, and do not turn away from your own flesh and blood.”
Isaiah 58:7-8

The light in your life is this very hope, a hope that shines not just for those you help but also for you, the one extending a hand with love. Slowly, you begin to realise that in opening yourself to others, your own wounds begin to heal.

For a Christian, hope is never empty, precisely for this reason. Every act of mercy fills waiting times with meaning, it fills them with hope. Because in the kindness of those around me, I begin to taste eternity. Every act of mercy reminds me that life has meaning because it is lived together, with compassion for one another. This is how God remains close, He becomes even closer.

And so, hope in God, hope in what is beautiful, in what is good, in what lasts forever, remains alive. And in this way, every child, every young person, every person can live the present with a certain hope for a brighter future:

“For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you a future filled with hope.”
Jeremiah 29:11

Rosemarie Schembri

How the Spiritual Works of Mercy are a Way to Bring Hope in the World

18/03/2025

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“In a world which, unfortunately, has been damaged by the virus of indifference, the works of mercy are the best antidote.”
Pope Francis

The Church also recognises other ways through which we can be merciful towards our neighbour. These are known as the spiritual works of mercy.

During the general audience captioned above, Pope Francis said that these spiritual works of mercy pertain to human needs which particularly touch the person’s soul, and which are often the cause of the greatest suffering. Tending to such needs, therefore, is like shining a blazing torch of hope that brings light to those suffering in darkness.

The seven spiritual works of mercy are:

Counselling the Doubtful

It is not uncommon for our friends or even close family to go through periods of doubt or even crisis in relation to their faith. They might encounter certain challenges to their beliefs which make them seriously question religion, perhaps becoming suspicious of its claims or even abandoning it altogether. One may experience troubles relating to work, finances, relationships or health and they might start to doubt whether God is truly there amidst their very real suffering. Whatever the reason or circumstance, it is a very real possibility to find ourselves in a position where such persons share their doubts with us. This calls for listening, compassion, empathy and walking with these persons. In order for this accompaniment to be authentic, this also calls for counsel – when and where prudent.

As Christians, we know that there is no better answer to life than God’s love for us. There is no greater good for human beings than their true flourishing in God. Therefore, by way of word and example, depending on our closeness to the doubtful person, any advice we give them should aim at lovingly orienting them to Jesus, our one true hope. Depending on the circumstances, one may respectfully suggest ways for the doubtful person to deepen and strengthen their faith, such as guiding them to an experienced spiritual director, inviting them to join a Catholic community or group offering good formation, or providing helpful Catholic resources.

Instructing the Ignorant

Sometimes, doubts and difficulties in a person’s walk of life are traceable to misconceptions, misunderstandings or outright lack of knowledge of the truth. We live in a world where many different noises are constantly clamouring for our attention, all of them claiming to hold the keys to our happiness, the solutions to our problems. However, there is only one eternal source of truth that is truly healing and truly life-giving. A person with a humble heart will seek after God’s truths. The Church is the bearer of these truths, and she passes them down to us in her teachings.

Unfortunately, her voice is often silenced by the competing loud noises of the world. If we ourselves have received the grace of a good Catholic instruction, then it would be a great act of mercy to share these teachings with those who still thirst for them. This can and should only be done in a spirit of great humility, whilst realising that certain truths are too beautiful to be kept unshared. It is a bold declaration of hope to announce that love conquers hate, that beauty triumphs over ugliness, that harmony prevails over disorder, and this is what we do when we share Christian truth with a world that does not know it.

Admonishing the Sinner

Jesus referred to himself as the Truth, the Way and the Life. His Church labours to share his saving truth with the world. However, evil tries to obscure the truth and to advance what is false instead. It is often the case, for example, that immoral and destructive behaviours or attitudes which lead us away from God (and therefore, away from life), are exalted as good and liberating, whilst holy things that lead us towards God, are portrayed as oppressive or outdated. This can mislead people into adopting sinful habits or lifestyles that keep them away from their authentic human flourishing. Sin enslaves with its lies. God frees with His truth. It is a liberating work of mercy to help those who have been taken captive by sin to return to freedom. If we truly love someone, we cannot approve of their sin. True love seeks the true good of the other person, even if it might mean having an uncomfortable conversation. Whilst we must always distinguish the sinner from the sin itself, it is sometimes healthy to respectfully caution and correct the person we love, especially if they persist in committing what Christ and His Church teach is evil. Jesus said that

“the truth will make you free” (Jn 8:32),

and proposing freedom from the slavery of sin can serve as a shining beacon of hope to those who are still in chains.

Comforting the Sorrowful

When people experience particularly difficult times, it is sometimes hard to find the right words to say to them. Think of serious illness, pain or loss. Nevertheless, we can comfort such persons in other ways. Our presence, our readiness to lend a hand or even simply being there and listening. Offering a shoulder to cry on, and letting them know that you are always a phone call away. Sending a message or writing a card to someone who is sorrowful or lonely can make a world of a difference. When the situation permits, words of consolation and encouragement can help a person look beyond the immediate darkness and hope for a better future. God does not want his children to despair but to be people of hope. Notwithstanding how dire a particular situation can be, He can work through us to bring this hope to those who need it most. After all, our hope in Him extends beyond our earthly limitations into the eternal.

Forgiving Injuries

Every time we pray the Our Father, we ask God to forgive our sins. This forgiveness is based on a condition:

“as we forgive those who trespass against us”. Jesus declares that if our neighbour wrongs us seven times in one day and says he is sorry seven times, then we should forgive him (Lk 17:3-4).

This means that if a person who committed an injustice against us repents, we cannot withhold our forgiveness. If the person is truly sorry, we must always be ready to forgive, and not bitterly hold on to resentment or hatred. No matter how badly or unfairly treated I may feel, I should always remember that Jesus Christ lovingly carried all my own personal sins on the cross. If He, the perfectly innocent Son of God chose to bear the burden of my sins and forgive me (perhaps even repeatedly), how can I, a sinner, fail to forgive another sinner like me? Human forgiveness reflects the sure hope we all have that God’s forgiveness is always ready to be freely extended to us, as long as we genuinely repent of our sins.

Bearing Wrongs Patiently

At times, we may be called not only to forgive a wrong, but also to patiently suffer wrongs for a duration of time. Perhaps this can be because someone in our lives has not repented of the wrong they are causing us. Perhaps they have not yet realised or understood that what they are doing is an injustice. They might still be going through a process of maturation and, in the meantime, they hurt us with careless words or actions. Whatever the case may be, we are called to avoid being bitter about wrongs done to us and to carry them as crosses in our daily lives, just like Jesus carried his cross to Calvary. This does not mean that we should not attempt to remedy injustices or even escape them where possible (especially if they are of a serious nature).

However, there are many instances where it is truly impossible to avoid the effects of injustices committed by others in our regard. In such cases we can either choose to live in constant anger and resentment, or else offer up our pain to the Lord, uniting our own suffering with Christ’s sacrifice on the cross. This will ultimately free us and allow us to experience an inner peace that only God can grant, notwithstanding the situation imposed upon us. Patience is a fruit of the Holy Spirit, so let us pray for His help. When we bear wrongs patiently, we offer the world a sign of hope: a sign that there is a reality that is far greater than anything we can gain, lose or suffer in this world.

Praying for the Living and the Dead

Prayer is a very powerful means of opening our hearts to others. When we pray for others, we are interceding for them before God, and asking Him to bestow His graces on them. God is moved by our love for others when we bring it before Him in prayer. Just as Our Lady and the Saints intercede for us in Heaven, we can also do this for others in a variety of ways, including through personal spontaneous prayer or by offering intentions in more structured prayers. One of the most powerful ways to do this is by requesting mass intentions. During the mass, the highest and most worthy offering is made to the Father – the willing sacrifice of His own Son. When we unite our intercessory prayers together with this holiest sacrifice, the spiritual graces that shower down from Heaven, are immense.

The dead who are in purgatory can also benefit from such intercessory prayers. Let us frequently remember those suffering souls and intercede for them when we can. It is also something beautiful to intercede for those souls, whose names are unknown to us, but who have nobody on earth who still remembers them. Such souls may very well eagerly intercede for us once they make it to Heaven. Knowing that both the living and the dead are united in praying for each other as one unbroken family is a special sign of Christian hope to a hopeless world. A hope that is more powerful than death itself.

Benjamin Emanuel Camilleri

The Purge and the Jubilee

12/03/2025

First article in a series of reflections written during Lent, exploring the works of mercy in the context of the Year of the Jubilee Pilgrims of Hope.

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Scary movies are not my piece of cake. They keep me awake at night and terrified some days later when alone. I admit that I could not stomach watching past the trailer to the various films from The Purge series. The concept behind the franchise, however, is interesting: once a year, the American Government allows any type of crime, including murder, without any legal ramifications. The result, according to the film’s opening title sequence: “Unemployment is at 1%. Crime is at an all-time low. Violence barely exists”. Peace and prosperity come by channelling collective rage within a contained twelve-hour time window.

The Jubilee is very much like The Purge. A whole year, every twenty-five years, in which social order is restored. A 365-day reset button in which everyone goes back

to their own family and return to their ancestral property
Leviticus 25:41

A time to restore societal relations so that God is re-established as Lord of time and space. This is the biblical notion of the year of Jubilee: a time for slaves to be emancipated, debts forgiven, and even the land allowed to rest (see Leviticus 25). In many respects, then, the Jubilee is a year in which society is purged of all economic or social ties that yoke individuals composing that society, and God is reinstated as rightful owner of persons and property. All belongs to him. This restoration of societal relations is very much in keeping with the idea of re-establishing social order in The Purge.

The Jubilee, however, differs in the means by which such restoration takes place. Peace and prosperity come by not by channelling collective rage within a particular timeframe. It comes, by contrast, through the channelling of collective faith, hope, and charity: faith lived together as Church; hope that God’s fidelity will provide; charity acted out through works of mercy. Society will not be built up by violence and revolution (as Marx would have it). But by individuals consciously choosing to do good: to feed the hungry; to give water to the thirsty; to clothe the naked; to shelter the homeless; to visit the sick; to visit the imprisoned, or ransom the captive; to bury the dead; to instruct the ignorant; to counsel the doubtful; to admonish sinners; to bear wrongs patiently; to forgive offences willingly; to comfort the afflicted; to pray for the living and the dead.

During this Jubilee year of hope we are given an opportunity. We are invited to change our communities, our society, and our world. To purge them of the injustices that bind vulnerable people in our midst. To give back dignity to those who have fallen victim of our dog-eat-dog society. To see others as brothers having one Father who is Lord of all. It is only then that we are able to

proclaim the year of the Lord’s favour
Luke 4:19

For it is only by freeing others from their prisons that we recognise that we too are shackled by our own in/securities: our money, our property, our dysfunctional relationships, our careers, our hopes that leave us hopeless. By our works of mercy, this Jubilee, we are set free from the prisons we have put ourselves and others in, and experience the true hope that only God can provide.

Rev. Sinclair Bugeja

Simili

08/03/2024

Meta nħarsu lejn il-Vanġelu ta’ San Mark, fl-għarfien hu l-iqsar wieħed fost l-erbgħa, jistonaw il-prominenza u d-dettall li jinagħtaw għat-tradiment ta’ Pietru fil-passjoni ta’ Kristu. Huma tant drammatiċi, li ma nistgħux ma niqfux inħalluhom ikellmuna. Ċertament tinħass il-biża’ mill-fatt li n-narazzjoni tieħu postha mad-daħla tal-Palazz. Ma jixtiqx ikun barra, imma mhuwiex ġewwa kompletament. L-arma tas-sejf fil-Ġetsemani fallietu u issa bħal donnu m’għandux iktar għodod għajr li jsegwi mill-bogħod. “M’iniex nifhem x’int tgħid,” irrisponda mal-ewwel akkuża, “…u s-serduk idden” (14:67). Tant hu preokkupat bis-sigurtà tiegħu nnifsu li lanqas jagħti kas tas-serduq. Jipprova jagħmel passejn oħra bit-tama li ma jagħrfuhx, iżda jinkixef għal darba darbtejn. L-infedeltà laħqet quċċata li żgur qatt ma mmaġina li se jilħaq minn meta beda jsegwi ‘l-Imgħallem. Bdiet minn sempliċiment kumment li ma kienx qed jifhem, u dawn progressaw għal gidba waħda wara oħra. Ċaħda. Dan hu dak li għadu jagħmel id-dnub f’ħajjitna: jibda mix-xejn, anke f’mument ta’ fraġilità, u jiprogressa bil-mod, gidba wara l-oħra.

Is-serduk reġa’ idden u Pietru ftakar fil-kliem li tant kien iddisturbah waqt l-ikla. Iċċaqlaq minn fejn kien, u f’dak il-mument, Ġesù, kif ħareġ minn quddiem Kajfa, “dar u ħares lejn Pietru” (Lq 22:61). X’imħabba din! Ġesù ma waqafx biss ma twissija fl-ikla bit-tama li jipprevjeni, imma wara l-waqa’, reġa’ intervjena billi jdur u jħares lejh. Sa qabel dik il-ħarsa, Pietru għaraf li wasal biex ċaħad; ma’ dik il-ħarsa, għaraf lil min ċaħad. Din ukoll riflessjoni importanti għalina llum: aħna naħarbu d-dnub mhux sempliċiment biex inżommu xi tip ta’ clean-sheet magħna nfusna; fuq kollox, nagħmlu ħilitna biex naħarbuh għax warajh hemm persuna tant għażiża għalina. Kif jgħid Salm 51: “dak li hu ħażin f’għajnejk għamilt.” Mhux dak li hemm f’għajnejna jew f’għajnejn dawk ta’ madwarna, imma f’għajnejn Alla nnifsu: dawk l-istess għajnejn li jqajmu lil Pietru min-nuqqas ta’ kongruenza mal-kuxjenza tiegħu li s-serduq waħdu ma rnexxilux iqajjem.

Meta nixtarru dan kollu, ma nistgħux ma niftakrux ukoll f’Ġuda li n-narrattiva tiegħu hi tant simili għal ta’ Pietru. Bħal Pietru, Ġuda wkoll ġie mwissi fl-aħħar ikla. Bħalu wkoll żbalja. Jekk Ġesù “dar u ħares lejn Pietru,” ma’ Ġuda għamel ħafna iktar: ħallieh ibusu. Iżda, kif nafu, il-kumplament tal-vjaġġ kien differenti għaż-żewġ persunaġġi. Ġuda, bħal Pietru, għaraf ħtijietu (Mt 27:4). Allura x’wassal għad-differenza bejniethom? Pietru wera fiduċja fil-ħniena t’Alla u ħalla lilu nnifsu jiġi maħbub mill-ġdid. Il-Bibbja mimlija b’immaġnijiet simili li l-ħtija teħodhom f’destinazzjonijiet opposti. Kajin u David it-tnejn qatlu. Wieħed imċanfar u l-ieħor eżaltat. Kajin jiddispra fit-twemmin li dnubu ikbar mill-maħfra li qatt seta’ jirċievi (Ġenesi 4:13), u David jafda fil-ħniena t’Alla (Salm 51). Fuq il-Kalvarju għandna l-istess: żewġ ħallelin, bl-istess sentenza. Wieħed jinsulta, u l-ieħor jitlob ħniena. Narrattivi simili imma bi tmiem tant differenti. Għaldaqstant, it-tagħlima ewlenija f’dan kollu x’inhi? M’hemm l-ebda dnub jew ħtija akbar mill-ħniena t’Alla u minn xewqtu li jħobb.

Ġew kwotati diversi kotba mill-Bibbja, imma sar enfasi fuq il-Vanġelu ta’ San Mark, li tant jesponi l-ħtijiet ta’ Pietru. Tajjeb inkunu nafu li Mark kiteb il-Vanġelu kif kien deskritt minn Pietru nnifsu, bħallikieku s-segretarju tiegħu. U din tagħtina dimensjoni ġdida għal dak kollu li għadna kif irriflettejna: Pietru jistqarr ħtijietu pubblikament man-nies ta’ żmienu u ma’ dawk ta’ ġenerazzjonijiet oħra. Jagħraf li l-ferħ mill-maħfra t’Alla kien ħafna ikbar milli kieku baqa’ kkunsmat minn dak li xi darba għamel. Jagħraf li l-identità tiegħu tistrieħ mhux fuq dak li jagħmel, imma fuq dak li għalih jagħmel kollox. Fl-istqarrijiet tiegħu hemm xewqa li meta jien u int, xi darba naqgħu bħalu, bħalu wkoll nafdaw fil-ħarsa ta’ mħabba ta’ Kristu.

Ispirat minn The Gaze of Mercy, Raniero Cantalamessa, 2015.

Identità

24/01/2024

Din hija t-tielet parti mis-serje Tug of War, riżorsa maħsuba għaż-żgħażagħ minn Malta Catholic Youth Network bil-kontribut ta’ Dr Joseph Ciappara.

Abraham kellu bidla fl-identità tiegħu, saħansitra fl-isem. X’wassal għal dan?

Il-vjaġġ hu proċess li jkompli tul il-ħajja kollha. L-istadju psiko-soċjali fuq iż-żogħżija ta’ Erik Erikson (psikoanalista) bħal donnu jidħol kexxun fil-kliem tal-poeta nazzjonali, Dun Karm, meta ddeskriva ’l-baħar bħala ż-żagħżugħ ta’ dejjem. Fuq l-istess analoġija, il-bniedem hu żagħżugħ ta’ dejjem għaliex dakinhar li l-bniedem jieqaf ifittex u jiskopri l-identità tiegħu, imut. Kemm hu sabiħ li niltaqgħu m’anzjani li għadhom ifittxu mimlijin enerġija minkejja li forsi għandhom problem ta’ mobbiltà jew kwalunkwe limitazzjonijiet oħra. Kif ngħidu, dawn jibqgħu bi spirtu żagħżugħ. Importanti li l-bniedem jibqa’ dejjem ifittex.

Fl-ewwel taħdita ssemmew l-40 sena u kif dawn jissimbolizzaw stadju ta’ ħajja. L-istadji t’Erikson nistgħu nissimbolizzawhom bħala ‘40 sena’. Mhux għax fiżikament huma 40 sena, imma għax jirrappreżentaw stadju sħiħ ta’ ħajja. Iż-żgħożija tippreżentalna l-għażliet disponibbli kollha quddiemna (għażliet ta’ suġġetti, karrieri, eċċetra); iż-żgħożija għandha l-perċezzjoni li l-anzjanità u l-mewt għadhom ’il bogħod; u għaldaqstant, fiha hemm l-enerġija għall-għajxien tal-għażliet li nagħmlu.

Fażi oħra hija l-mezz’età (middle age). Bil-Malti ngħidu li mal-kwaranta jibda jittanta, imma bl-Ingliż ngħidu li “life begins at 40.” Tul dan iż-żmien, il-bniedem iħares lura lejn id-deċiżjonijiet li jkunu ttieħdu u jara l-identità tiegħu kif tista’ tittrasforma. U s-sejħa t’Abraham kienet hawn. Fil-mument li fih Alla jibda jwettaq ir-rieda tiegħu f’Abram, bil-kollaborazzjoni tiegħu, l-isem jinbidel għal Abraham. L-isem ma nbidilx mas-sejħa, imma fil-proċess.

X’inhi l-bidla fl-isem? Fl-Iskrittura, l-isem mhuwiex biss it-tikketta li jagħtu l-ġenituri dakinhar tat-twelid. Fuq kollox huwa identità ta’ persuna. L-isem Abram bl-Ebrajk ifisser missier (Ab) il-kburija (ram mill-verb rum), li mill-ġdid jagħtina ħjiel għalfejn inizjalment baqa’ kkakkmat mal-ġid li kellu. Bil-mod il-mod, l-identità nbidlet meta fil-proċess Alla beda jsejjaħlu Abraham. Issa l-isem ġie jfisser missier (Ab) il-ġuf jew il-ħniena (raham imnissla minn rehem). Fl-Ebrajk in-nom għal ġuf u ħniena huwa l-istess, għaliex fil-ġuf hemm l-ikbar ħniena tal-omm li tagħti spazju minn ġisimha għat-tarbija biex tikber. Abraham sar missier il-ġuf attwalment, għaliex minnu twieldet kotra kbira ta’ ġnus. Daqstant ieħor, kien missier il-ħniena: wera ħnientu ma’ Lot diversi drabi meta nqabad f’diversi problemi u meta Abraham tah iċ-ċans biex jagħżel biċċa art għalih u Lot eventwalment għażel l-aħjar sehem. Hawnhekk, allura, għandna identità li tittrasforma ruħha tul il-ħajja. Hawnhekk tajjeb nieqfu nistaqsu lilna nfusna fejn ninsabu fil-preżent u x’forma għandha l-identità personali tagħna f’dan l-istadju tal-ħajja. Kif qegħdin nikbru mill-istadju preċedenti tal-ħajja?

Alla jerġa’ jibdielu?

Min jaf kemm-il darba staqsejnieha lilna nfusna din il-mistoqsija. Meta nkunu fil-mixja tal-ħajja u f’daqqa waħda jitfaċċa ħajt quddiemna. F’dawn il-mumenti ġustament nistaqsu dwar jekk Alla reġax bdielu. Iżakk twieled f’età meta Abraham u Sara kienu anzjani: huwa mod kif l-awtur sagru ried jurina l-impossibbiltà tal-konċepiment bejniethom, mhux għax neċessarjament kellhom dik l-età. U meta fl-aħħar wasal Iżakk, issa kif Alla qed jitlob lil Abraham jissagrifika lil ibnu? Jerġa’ jibdielu?

Aħna ħafna drabi din ħadnieha b’sens litterali b’tali mod li niddiskrivu dan l-episodju bħala eżami ta’ fidi, li fl-aħħar mill-aħħar kien eżami ta’ fidi. Iżda possibbilment hija ħafna iktar minn hekk. Din il-ġrajja hija d-don minn Alla għal Abraham biex jiskopri l-identità ta’ missieru fih innifsu. Ejjew nilbsu ftit il-qorq t’Abraham u ta’ Sara bħala ġenituri u nimmaġinaw li twieled dan it-tifel wara snin twal ta’ stennija. Skont it-test, tmenin sena sħaħ ta’ stennija. Min jaf x’aspettattivi kien hemm fuq dan l-iben! Min jaf kemm proġezzjonijiet ta’ pjanijiet li setgħu joħonquh! Għalhekk, apparti l-aspett t’eżami ta’ fidi, f’dal-episodju Alla qed jagħmel xi ħaġa iżjed sabiħa u profonda għaliex fih qed jippreżenta l-veru don tal-paternità lil Abraham. Fi ftit kliem, Alla kien qed jistieden lil Abraham jissagrifika l-ideat u l-proġetti li kellu għal ibnu sabiex hu jgħix t’Iżakk, u mhux t’Abraham ieħor. Dan hu d-don veru tal-ħajja paterna u materna: li aħna nagħrfu l-limiti sa fejn nistgħu naslu u nieqfu m’uliedna. Għaldaqstant, nagħrfu li Alla mhux talli ma jerġax jibdielu, imma fuq kollox qed jagħmel ġustizzja ma’ ħajjet Iżakk u jagħti don lil Abraham li jiskopri iktar l-irwol ta’ missier. Forsi nistaqsu għalfejn Alla tkellem b’mod daqstant enigmatiku. Alla hekk jitkellem magħna. Mhux għax iħobb ikun diffiċli, iżda għaliex jixtieq li l-vjaġġ tagħna magħna nfusna nagħmluh fil-milja tiegħu. Min jaf kemm-il darba fl-Iskrittura l-bniedem jistaqsi mistoqsija u Alla jwieġbu lura b’mistoqsija! Din narawha anke fid-dinja professjonali, partikularment fil-psikoterapija jew fid-direzzjoni spiritwali. Ħafna drabi nidħlu għal sessjoni mimlijin mistoqsijiet u nippretendu li noħorġu b’iktar tweġibiet. Madankollu, f’ħafna drabi, jiġrilna li noħorġu b’iktar mistoqsijiet. Dawn il-mistoqsijiet huma importanti għaliex jisfidawna biex nistaqsu lilna nfusna u mhux nistennew tweġiba fuq platt tal-fidda jew il-bajtra taqa’ f’ħalqna. Il-mixja interna lili tgħinni nikber bis-serjetà. Għalhekk m’Alla nsibu iktar mistoqsijiet. Biss, hu se jkun hemm jgħinna nwiġbuhom meta nikkoperaw fil-vjaġġ miegħu.

X’inhi l-identità li niskopru f’Alla?

Fl-aħħar mill-aħħar, f’dil-ġrajja niskopru li l-veru Abraham huwa Alla nnifsu: il-veru missier tal-ħniena. L-għajn ta’ kull faraġ, anke jekk l-esperjenzi tal-ħajja mhux dejjem iħalluna naraw dan. Kultant dawn jimbuttawna biex naħsbu li Alla biddel fehmtu. Interessanti li meta Abraham jiddeċiedi li joffri lil ibnu b’sagrifiċċju — u allura kien lest li jkisser il-pjanijiet personali tiegħu biex jagħti spazju għall-pjanijiet t’Alla — Alla jipprovdi alternattiva biex jingħata s-sagrifiċċju. Abraham, min-naħa tiegħu, isemmi l-post Jaħweh-jire, jiġifieri li Alla jara. Alla li juri nnifsu u jipprovdi. Min jaf kemm aħna wkoll inkunu f’sitwazzjonijiet ta’ tbatija u mmissu l-qiegħ! Alla jsibna hemm. Fejn inkunu. Fil-mumenti tad-dlam, fiċ-ċirkustanzi ma narawhx lil Alla. Iżda meta nħarsu lura nilmħu kemm Alla huwa verament providenti u li qed jara. U naraw aħna wkoll li Alla kien hemm jimxi magħna pass pass.

Abraham għal Alla kien jibni artali permanenti, iżda għalih personali kien jibni biss tined. X’tgħidilna din l-immaġni?

Diġà għamilna referenza għall-għasafar tal-passa li huma kontinwament fi vjaġġ. Fil-fatt li Abraham bena tined, nagħrfu li, bħall-għasafar, aħna l-bnedmin nomadi f’din id-dinja u s-sema hija l-vera pajjiż tagħna. Il-kritika Marxista għal dan targumenta li l-fidi tagħna tippreżentalna kejk fis-sema u allura f’din id-dinja naċċettaw kollox, ikun kif ikun. Imma l-fidi tagħna mhijiex hekk, anzi aħna rridu nkunu kooperaturi t’Alla minn din il-ħajja stess. Tant hu hekk li Abraham bena artali permanenti (bi fdalijiet arkeoloġiċi t’artali ta’ dik l-epoka li għadhom jinsabu fid-deżert tan-Negev eluf ta’ snin wara) lil Alla li huwa nnifsu huwa permanenza. U dan l-istess Alla tal-permanenza għażel u ddeċieda li jgħix fit-tined magħna l-bnedmin. Ftit paġni wara, fil-ktieb tal-Eżodu, Alla jagħżel li jgħammar “fit-tinda tal-laqgħa” (Kap. 40), u fuq kollox, li jiġi u jgħix fostna permezz ta’ Ġesù Kristu. Interessanti dak li nitolbu fl-Anġelus: il-Verb sar bniedem/laħam u għammar fostna. Meta naqrawha bil-Grieg, il-kelma għal sar laħam (eskénosen) hija mnissla mill-kelma tinda (skenos): Ġesù waqqaf it-tinda tiegħu fostna. Allura, hawnhekk nilmħu l-oppost ta’ dak li pprova jagħmel il-bniedem f’Babel meta bena dak iż-Żigurrat: torri li hu xbieha tal-bniedem li dejjem irid ikollu kontroll f’ħajtu. Aħna nagħrfu li l-kontroll assolut ma jeżistix fil-ħajja. Aħna lanqas kapaċi nikkontrollaw jekk jinbidilx il-kulur ta’ xagħarna meta nikbru (xi ħaġa daqstant żgħira f’ġisimna), aħseb u ara tant ħwejjeġ ikbar u ’l barra minna. It-tagħlima f’dan kollu hi li l-ħajja tirrikjedi minna li ma niggranfaw ma’ xejn. Meta ngħammru f’tinda jiġifieri li ma jkollniex għeruq u li ma nibqgħux ikkakkmati ma’ post. Jasal iż-żmien li fih ikollna nċedu ftit mill-ħabel, inżarmaw t-tinda u narmaw f’post ieħor. Min-naħa l-oħra, Alla, li jagħżel li jiġi jgħammar fit-tinda, jurina r-rieda tiegħu li jimxi pass pass magħna f’ħajjitna. Dan iqawwilna qalbna.

F’dan kollu, f’dan il-vjaġġ tar-Randan, tajjeb li nistaqsu lilna nfusna x’qed iżommna kkakkmati mal-post li ninsabu fih bħalissa. X’qed iżżommna milli nikbru? X’permanenza qegħdin nagħtu lil ħajjitna?
Aħna liberi li bħal Abraham nibnu tinda jew qed inħabirku biex nibnu t-torri ta’ kontroll bħall-Babilonja?
Fejn nistgħu naslu?

Għad-destinazzjoni fiżika m’għandniex risposta. Iżda għal dik spiritwali għandna: Alla jrid ilaqqagħna magħna nfusna, u hemm niskopru l-identità vera tagħna u t’Alla, il-missier veru tal-ħniena.

Mulej Ġesù, inti għażilt li tterraq fit-toroq tal-Art Imqaddsa passi fiżiċi u konkreti f’din id-dinja. Għażilt li tkun wieħed bħalna f’kollox minbarra fid-dnub. Fik naraw Alla li jrid jidħol f’intimità mal-bniedem. Jinteressak tant minna li tiddeċiedi li tagħmel vjaġġ magħna. Filwaqt li nirrikonoxxu dan is-sabiħ u din il-grazzja, nitolbuk tibgħat l-Ispirtu Qaddis tiegħek biex ma naqtgħux qalbna u b’hekk niskopru s-sabiħ li ma nibqgħux imwaħħlin fil-ħajja. Inkomplu niskopru l-identità tagħna u, fuq kollox, lilek kif tassew inti. Ningħaqdu ma’ Santu Wistin li jgħid li qlubna ma jsibux mistrieħ jekk mhux fik. Tina l-grazzja li nibqgħu nfittxuk sabiex qlubna jibqgħu jistrieħu fik. Int biss tista’ tkun il-milja tal-qlub u l-ħajjiet tagħna.

Is-Sejħa

24/01/2024

Dan l-artiklu hu t-tieni parti mis-serje Tug of War, riżorsa maħsuba għaż-żgħażagħ minn Malta Catholic Youth Network bil-kontribut ta’ Dr Joseph Ciappara.

X’kienet is-sejħa t’Abraham?

Kif irriflettejna, il-kmand li ltqajna miegħu s’issa hu biex Abram jitlaq minnu nnifsu. Tajjeb naraw ftit x’kellu jħalli Abram minn dar missieru. Meta nitkellmu fuq dan il-personaġġ nagħrfu li ma kellux deċiżjonijiet faċli quddiemu. Ma ninsewx li Abram telaq tqil bil-ġid minn fejn kien. Jissemmew l-imrieħel, in-nies kollha li kien hemm jaħdmu miegħu, martu, u n-neputi tiegħu.

X’jiġifieri “dar missieru”? Din mhijiex sempliċiment id-dar. Fl-Iskrittura tfisser ħafna iktar. Li ninfatmu mill-missier kultant nipperċepixxuha bħala kuntrarju għar-4 kmandament: “Weġġaħ ’il missierek u ’l ommok.” Fid-dinja Lhudija, il-bżonn ta’ rabta mad-dar tal-missier kien imperattiv, fis-sens li wieħed kien mistenni li jieħu ħsieb lill-ġenituri. Dan għaliex id-dar tal-missier kienet tirreferi għal dak kollu li wassalna biex inkunu dak li aħna llum. Aħna dak li aħna llum għax konna dak li konna lbieraħ. Madankollu, l-istedina t’Alla għall-bniedem hi li jinfatam mill-passat tiegħu. Mhux li ninsew il-passat, anzi hemm bżonn li nħarsu lejh u nitgħallmu minnu! Imma rridu wkoll ma nħallux il-passat jikkundizzjonana. Kif inħarsu lejn il-mod kif Abram telaq minn artu, tqil bil-ġid, naraw kif ir-rabtiet tiegħu minn dar missieru baqgħu hemm. Imtaqqal bil-ġid kollu f’eluf ta’ kilometri li vvjaġġa.

X’inhi d-destinazzjoni?

L-awtur ma jsemmix destinazzjoni. L-unika istruzzjoni minn Alla hi “lejn l-art li se nurik.” Destinazzjoni fiżika m’għandniex, imma d-destinazzjoni spiritwali l-awtur jagħtihielna mill-ewwel: lejk innifsek, kif diġà rriflettejna. Is-sejħa hija dejjem stedina. Imma wħud mid-drabi l-ħajja ġieli tlaqqagħna wkoll ma’ vjaġġi li jkollna niħduhom bilfors. F’din is-sejħa, li Abram aċċetta, kien hemm vjaġġi li kellu jieħu ta’ bilfors, fosthom meta iktar tard ġie kostrett li jinżel lejn l-Eġittu meta waqa’ l-ġuħ f’Kagħnan. Aħna wkoll għandna vjaġġi f’ħajjitna li wħud nistgħu nagħżluhom u oħrajn li huma bilfors. Ikunu xi jkunu l-vjaġġi, dejjem hemm l-opportunità li fihom niltaqgħu magħna nfusna, u Alla jużahom dawn iċ-ċirkustanzi, kif fil-verità għamel f’ħajjet Abram.

“We are birds in flight.” Kemm hija profonda din il-frażi għaliex tixhed li l-ħajja hija vjaġġ kontinwu. L-għasafar jekk jieqfu jferfru l-ġwienaħ, jaqgħu. L-istess aħna. L-istess Abram. Minkejja n-nuqqas t’għarfien tad-destinazzjoni, jibqa’ jtir mingħajr waqfien. B’mod interjuri, l-istess. Minkejja li forsi wħud minna bdew dan it-traġitt biex jiltaqgħu magħhom infushom, qatt ma nistgħu ngħidu li wasalna fid-destinazzjoni finali b’mod sħiħ.

Hemm lok għax-shortcuts?

Id-deżert lilna l-bnedmin iwaħħaxna u hu proprju tal-waħx għaliex ilaqqagħna mal-limitazzjonijiet tagħna. Jekk fid-deżert wieħed sempliċiment jilwi siequ, din tista’ tkun ta’ theddida għall-ħajja. Jekk forsi wħud minna jbatu b’xi ħaġa respiratorja jew xi ħwejjeġ oħra kroniċi, l-istess. Id-deżert żgur li se jesponina għal iktar tbatija. Id-deżert huwa wkoll il-post tal-estremi: minn 50 grad matul il-jum sal-ġlata li tilħaq tifforma wara n-nida u l-kesħa tal-lejl. X’ma jwaħħaxniex! L-istess kien jitwaħħax il-poplu Lhudi tant li wieħed mill-kantiċi fid-Dewteronomju jirreferi għalih bħala “art imwarrba … deżert waħxi u bla nies.” Madankollu, Alla jagħżel dan l-istess post bħala l-post tal-intimità tiegħu mal-poplu Lhudi. Fit-tieni kapitlu ta’ Ħosegħa, Alla jgħid: “Jiena se niġbidha, neħodha fid-deżert u lil qalbha nkellem.” L-awtur qed jirrappreżenta lill-poplu bħala tfajla, u Alla li jagħżel id-deżert bħala l-post li fih jinnamra mal-poplu tiegħu. Illum, Alla għadu jrid joħroġna miż-żoni ta’ kumdità f’ħajjitna fid-deżert biex hemmhekk ikellem lil qlubna.

Il-verb għal kelma (titkellem) bl-Ebrajk huwa dabar. Mill-għeruq ta’ dabar noħorġu l-kelma midbar, li tfisser deżert. Fuq l-istess kunċett, bil-Malti, mill-verb ittir, noħorġu n-nom mimmat mitjar (ajruport). Id-deżert, għaldaqstant huwa ekwivalenti għal mitkellem. Aħna fid-deżert ta’ ħajjitna, se nfittxu shortcuts? Interessanti li malli Abram ifittex toroq iqsar, jipperikola l-wegħdiet kollha li jagħmillu Alla f’ħajtu. Kif diġà ssemma, kien hemm mument f’Kagħnan li fih waqa’ l-ġuħ. Abram fid-deżert tan-Negev (iktar lejn in-Nofsinhar), jisma’ b’dan il-ġuħ u jiddeċiedi li jaħrab lejn l-Eġittu. Deċiżjoni li ttieħdet mingħajr ebda konsultazzjoni m’Alla. Jagħmel ta’ rasu jieħu triq alternattiva. X’jiġri? Kif jixref fuq il-fruntiera tal-Eġittu, jirrealizza li martu hija mara sabiħa ħafna fil-għajn u li probabbilment l-Eġizzjani kienu se jfittxu joqtluh biex jisirqu ’l martu. Għalhekk idur fuq martu u jgħidilha biex quddiem min se jiltaqgħu tgħid li hi oħtu u mhux martu. Ħa riskju mhux biss li jitlef lill-imħabba ta’ ħajtu, imma wkoll il-potenzjal tal-ulied li Alla kien qed iwiegħdu. Li kieku ma kienx għall-intervent t’Alla, Abram kien jitlef lil martu. Iktar tard fil-ġrajja, meta l-wild imwiegħed baqa’ ma ġiex, Saraj tagħżel triq alternattiva hi wkoll: tistieden lil żewġha jorqod ma’ Ħagar. Fl-għarfien li Ħagar kienet il-qaddejja ta’ Saraj, Saraj ippruvat tikkonvinċi ’l Abram li b’hekk l-ulied minn Ħagar ikunu tagħha mhux tal-omm naturali. Hawn diġà nilmħu l-kunċett tas-self tal-ġuf (surrogacy) li kienet realtà f’dawk iż-żminijiet. Abram għamel kif qaltlu Saraj u eventwalment din it-triq alternattiva kellha riperkussjonijiet kbar: qanqlet rivalità bejn il-wild ta’ Ħagar (Ismagħel) u l-wild li ġie iktar tard minn Saraj (Iżakk), u li mbagħad issarrfet f’mibegħda bejn żewġ popli.

Kif nistgħu nirrelataw ma’ din is-sejħa?

Deżert komuni li jwerwirna llum il-ġurnata huwa l-istorbju li jtarrax tas-skiet. Pereżempju, jekk ninqabdu fit-traffiku, faċilment ngħollu r-radju tal-karozza għaliex il-mumenti tas-skiet jiskomodawna. Is-skiet ilaqqagħna magħna nfusna. U apparti dan l-eżempju hemm ħafna iktar deżerti oħrajn. Jista’ jkun ix-xogħol li bih nipprova naħrab realtajiet oħrajn. Fihom, l-isfida hija li aħna nirbħu l-biżgħat tagħna, niltaqgħu magħna nfusna, u hemm niskopru dak li mhux neċessarjament jogħġobna fina nfusna: dak li nipperċepixxu bħala ikrah, forsi fil-karattru, fil-persuna, f’dak li jqanqal dwejjaq fina u li jwaqqagħna wiċċna l-art meta niltaqgħu ma’ ħaddieħor, fil-ħtija, eċċetra. Fid-deżert tal-ħajja, Alla jrid ikellem lil qlubna permezz ta’ dawn l-affarijiet. U allura r-riflessjoni tiġi hawn: se nkunu kapaċi niltaqgħu ma’ dawn l-aspetti ta’ ħajjitna u nitħabbu magħhom? Jekk nitħabbu magħhom — l-istedina t’Alla għalina — inkunu kapaċi naċċettaw lilna nfusna u nkomplu t-triq għall-maturità. Id-deżert li fih nippruvaw naħarbu l-insigurtajiet tagħna huwa l-post li fih Alla jixtieq ikun intimu magħna.

Missier Qaddis, għadna kif irriflettejna fuq id-deżerti fil-ħajja tagħna: dak li taf toffrilna l-ħajja, u wkoll dak li toffrilna inti għax tħobbna u għax tixtieq tlaqqagħna magħna nfusna. Fuq kollox, int tixtieq li f’dal-vjaġġ, li fih int tinnamra magħna, insiru nafu iktar min int: Alla ħanin, Alla li tħobb. Nitolbuk għall-grazzja biex ma nibżgħux naffrontaw id-deżert, u li meta fih niltaqgħu mal-aspetti inqas sbieħ fina u li jdejquna, tgħinna nixħtu l-ħarsa tal-imħabba tiegħek. Dik l-istess ħarsa ta’ mħabba li int xħitt fuq Pietru fl-iktar mument vulnerabbli tiegħu, anke meta ċaħdek. Tina l-grazzja li nħarsu bl-istess imħabba lejna nfusna sabiex nitħabbu ma’ dawk ir-realtajiet li nagħtuhom bis-sieq f’ħajjitna. Fihom nistgħu nikbru u fihom, għax nagħrfu d-dgħufijiet, nagħrfu l-ħtieġa tiegħek: is-sabiħ li int taġixxi f’ħajjitna. L-istess kif għamilt m’Abram. Fid-dgħufija tiegħu inti ħdimt u wassaltu għall-frott.