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Xog]ol fitXog]ol fitXog]ol fitXog]ol fit----terracotta ta’
Andrea della Robbia (1435terracotta ta’ Andrea della Robbia
(1435terracotta ta’ Andrea della Robbia (1435terracotta ta’ Andrea
della Robbia (1435----1528),1528),1528),1528), li tinsab filli
tinsab filli tinsab filli tinsab fil----knisja ta’ S. Marija
talknisja ta’ S. Marija talknisja ta’ S. Marija talknisja ta’ S.
Marija tal----An[li An[li An[li An[li
filfilfilfil----kumpless taskumpless taskumpless taskumpless
tas----santwarju Fran[iskan ta’ La Verna santwarju Fran[iskan ta’
La Verna santwarju Fran[iskan ta’ La Verna santwarju Fran[iskan ta’
La Verna
60 Anniversarju tal60 Anniversarju tal60 Anniversarju tal60
Anniversarju tal----proklamazzjoni tadproklamazzjoni
tadproklamazzjoni tadproklamazzjoni tad----domma taldomma taldomma
taldomma tal----Assunta Assunta Assunta Assunta
millmillmillmill----Ven. Papa Piju XII flVen. Papa Piju XII flVen.
Papa Piju XII flVen. Papa Piju XII fl----1 ta’ Novembru 19501 ta’
Novembru 19501 ta’ Novembru 19501 ta’ Novembru 1950
OORDNIRDNI TALTAL--PPATRIJIETATRIJIET MMINURIINURI -- M A L T AM
A L T A PPROROVINĊJAVINĊJA FFRANĠISKANARANĠISKANA TATA’ S’ SANAN
PPAWLAWL AAPPOSTLUPPOSTLU
http://www.ofm.org.mthttp://www.ofm.org.mt Nru. 161 Nov 10
-
IdIdIdId----domma taldomma taldomma taldomma tal----Assunta u
lAssunta u lAssunta u lAssunta u
l----Fran[iskaniFran[iskaniFran[iskaniFran[iskani
Sittin sena ilu l-Ven. Papa Piju XII, permezz tal-Kostituzjoni
Apos-tolika, Munificentissimus Deus, nieda d-domma ta’ fidi
tat-tlug] fis-sema ta’ Marija. Fiha nsibu dan it-tag]lim dwar dan
il-privile[[ marjan b’ mod `ar u fil-qosor. Hawn se jidhru xi
siltiet minnha, li g]andhom x’ jaqsmu ma’ dak li g]allmu d-dutturi
Fran-[iskani dwar din id-domma.
29. Fost il-kittieba qaddisa, li f’ dawk i\-\minijiet u\aw testi
bibli`i, bosta tixbihat u analo[iji tal-Bibbja biex idawlu u
jikkonfermaw t-tag]lim dwar l-Assunta, li n-nies devotament kienet
di[a’ temmen fiha, jist]oqqlu post spe`jali d-Duttur Evan[eliku,
Sant’ Antnin ta’ Padova. Fil-jum tal-festa tal-Assunta, waqt li
fisser il-kliem tal-profeta: ‘ g]as-seb] mirfes ri[lejja’ (Is.
60:13), huwa stqarr li hija ]a[a `erta li l-Feddej kien mela
bl-akbar glorja lil ma]buba Ommu, li tatu l-forma ta’ bniedem. Huwa
sa]aq li “ hawn g]andek stqarrija `ara li l-Ver[ni Marija [iet
mtella fis-sema u g]addiet ]dejh. G]alhekk qal is-salmista: “Qum u
ejja Mulej, lejn il-mistrie] tieg]ek, inti u l-arka tal-qawwa
tieg]ek” ( Salm 132: 8 ). Huwa jtenni li, kif Kristu qam mill-mewt
, li fuqha huwa reba], tela fis-sema u qieg]ed in-na]a tal-lemin
tal-Missier, hekk ukoll l-Arka tal-qdusija tieg]u ‘ qamet, waqt li
l-Ver[ni Marija [iet im-tella’ fis-sema pajji\ha’. (Sermones dom.
et in solem., in Assumptione S. Mariae Virginis sermo ). 32.
Flimkien ma’ o]rajn, id-Duttur Serafiku ( S. Bonaventura minn
Bagnoregio )kellu l-istess ]sibijiet. Huwa kien i]oss li hija ]a[a
`erta li, kif Alla kien ]ares minn qabel lil Marija Ver[ni
mill-vjolazzjoni tas-safa ver[inali u l-integrita fil-tnissil u
t-twelid ta’ Binha {esu’, hekk ukoll ma kienx se jippermetti li
[isimha jsir irmied u trab ( De Nativitate B. Mariae Virginis,
sermo V). Huwa fisser dan il-kliem tal-Bibbja : ‘Min hija din li
tielg]a mid-de\ert, tielg]a mistrie]a fuq il-ma]bub tag]ha? ( G]an
8: 5) u applikhom b’ mod adattat g]all-Ver[ni Marija, billi ta din
ir-ra[uni: ’ minn dan naraw li [isimha �.. il-qdusija tag]ha ma
kienetx tkun s]i]a li kieku ma kienetx persuna. Ir-ru] mhijiex
persuna, imma r-ru], flimkien mal-[isem, hija per-suna. Jidher
bi`-`ar li hija qeg]da hemm bir-ru] u l-[isem. Inkella ma kienx
jkollha qdusija s]i]a’ ( De Assumptione B. Mariae V irginis, sermo
1 ). 33. Fis-seklu ]mistax, lejn l-a]]ar \mien tat-teolo[ija
skolastika, S. Bernardin minn Siena [abar u b’ mod g]aqli wi\en dak
kollu li t-teolo[i medjovali kienu qalu u g]allmu dwar is-su[[ett.
Ma kienx kuntent li jieqaf biss fuq il-konsiderazzjonijiet , li
l-kittieba ta’ qablu kienu di[a’ stqarrew, imma \ied tieg]u wkoll.
Ix-xebh bejn Omm Alla u l-Iben divin tag]ha, b’ mod nobbli u
dinjitu\ tal-[isem u r-ru] - xebh li ma t]allnhiex na]sbu li
s-Sultana divina hija mifruda mis-Sultan divin - ]a[a li hija
imperattiva li Marija ‘ g]andha tkun biss fejn hemm {esu’ ( In
Assumptione B.
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Mariae Virginis , sermo 2 ). Barra minn dan, hija ]a[a ra[unata
u xierqa li mhux biss ir-ru] u l-[isem ta’ ra[el, imma wkoll ir-ru]
u l-[isem ta’ mara jgawdu l-glorja tal-[enna. Fl-a]]arnett, kif
il-Knisja qatt ma fittxet g]al-fdalijiet umani tal-[isem tal-Ver[ni
Marija u qatt ma ppre\entathom g]all-qima tal-fidilli, allura
g]andna prova ta’ esperjenza sensibbli ( ibid ). Ara wkoll :
L-ispiritwalita’ fran[iskana - P. George Aqulina O.F.M. Edizzjoni
Tau , 1982 , pp. 65-70.
=====
Naturalment dawn id-dutturi Fran[iskani tkellmu fuq it-tlug]
fis-sema ta’ Marija mhux g]ax biss kienu devoti vera tag]ha, imma
wkoll g]ax xorbu mill-g]ajn spiritwali ta’ Missierna S. Fran[isk.
Fost il-festi marjani, \[ur li S. Fran[isk kien i]oss `erta [ibda
spe`jali lejn il-festa ta’ Marija Assunta. S. Bonaventura
fil-Legenda Maior Sancti Francisci ( 9,3 ÊFSF: 1220Ë ) jg]id hekk :
‘ Kellu m]abba ma titfissirx bil-kliem lejn Omm il-Mulej {esu’,
g]ax kienet hi li lill-Mulej tal-glorja g]amlitu ]una, u permezz
tag]ha ksibna l- ]niena (cfr. 1Pt 2,10) . Wara Kristu, fiha l-aktar
kien iqieg]ed il-fidu`ja tieg]u, u ]atarha Avukata tieg]u u ta’
uliedu, u b’ [ie] tag]ha kien isum, b’ devozzjoni kbira, mill-festa
tal-appostli San Pietru u San Pawl sal-festa tat-tlug] tag]ha
fis-sema. �...B]ala sinjal ta’ qima li kellu lejhom (l-an[li) kien
isum ukoll erbg]in jum (cfr.Mt 4,2), mill-festa tat-tlug] is-sema
tal-Ver[ni glorju\a sal-festa ta’ San Mikiel ; dan i\-\mien kien
jiddedikah kollu kemm hu g]at-talb bla heda.’
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TISLIMA LILLTISLIMA LILLTISLIMA LILLTISLIMA LILL----IMQADDSA
VER{NI MARIJAIMQADDSA VER{NI MARIJAIMQADDSA VER{NI MARIJAIMQADDSA
VER{NI MARIJA
Sliem g]alik, o Sinjura qaddisa u Sultana, Omm qaddisa ta’ Alla
Marija, Ver[ni li sirt Knisja,
mag]\ula mill-Missier l-aktar qaddis tas-sema, li ikkonsagrak
flimkien ma’ Ibnu l-g]a\i\ u l-aktar qaddis
u mal-Ispirtu s-Santu, id-Difensur. Fik kien hemm, il-milja
kollha tal-grazzja u ta’ kull [id.
Sliem g]aik, palazz tieg]u; sliem g]alik tabernaklu tieg]u;
sliem g]alik dar tieg]u.
Sliem g]alik ilbies tieg]u; sliem g]alik qaddejja tieg]u; sliem
g]alik Omm tieg]u.
U sliem g]alikom intom ilkoll virtuijiet qaddisa, li bil-grazzja
u bid-dawl tal-Ispirtu s-Santu
ti[u msawwaba fil-qlub tal-insara, hekk li minn bnedmin li ma
jemmnux, tag]mulhom jemmnu f’ Alla.
Din it-tislima [iet miktuba minn S. Fran[isk t’ Assisi fuq
l-istil tal-lauda medjevali.
FSF 185
-
Nhar isNhar isNhar isNhar is----17 t’ Ottubru [ewwa l17 t’
Ottubru [ewwa l17 t’ Ottubru [ewwa l17 t’ Ottubru [ewwa
l----Vatikan ilVatikan ilVatikan ilVatikan il----Papa Papa Papa
Papa
Benedittu XVI ikkanonizza sitt qaddisin [odda. Fost-Benedittu
XVI ikkanonizza sitt qaddisin [odda. Fost-Benedittu XVI ikkanonizza
sitt qaddisin [odda. Fost-Benedittu XVI ikkanonizza sitt qaddisin
[odda. Fost-hom kien hemm hom kien hemm hom kien hemm hom kien
hemm
ilililil----Klarissa S. Kamilla Battista Varano. Klarissa S.
Kamilla Battista Varano. Klarissa S. Kamilla Battista Varano.
Klarissa S. Kamilla Battista Varano. Hawn se n[iebu xi ftit ]jiel
fuq ]ajjietha :Hawn se n[iebu xi ftit ]jiel fuq ]ajjietha :Hawn se
n[iebu xi ftit ]jiel fuq ]ajjietha :Hawn se n[iebu xi ftit ]jiel
fuq ]ajjietha :
9 April 1458 - Kamilla twieldet f’ Camerino, bint id-duka Gulju
Cesari Varano u Cecchina di Mastro Giacomo. Studjat il-Latin,
il-pittura u l-mu\ika. Kienet tg]ex ]ajja ta’ sinjura. 1466 - Wara
li semg]et prietka mill-Fran[iskan Domenico da Leonessa dwar
il-passjoni ta’ {esu, bidlet ]ajjietha u ta’ tlettax il-sena
g]amlet il-vot tal-kastita’ u riedet toffri ]ajjietha lil Alla. 14
Novembru 1481 - Wara oppo\izzjoni minn na]a ta’ missierha, li
riedha ti\\ewwe[, da]-let mal-Klarissi ta’ Urbino. Hija ]adet
l-isem ta’ Battista. 1483 - G]amlet il-professjoni solenni u sena
wara marret Camerino, fejn missierha kien xtara monasteru biex hija
ti[i toqg]od fih. Saret badessa u b]ala direttur spiritwali, kellha
lill-Fran[iskan B. Pietro da Mogliano. 1502 - Min]abba
persekuzzjoni kontra niesha, kellha ta]rab u tmur Atri. Missierha u
tlett hutha subien [ew maqtulin. Hija talbet ]afna g]all-qattiela.
1503 - Marret lura lejn Camerino u b’ ordni tal-Papa Gulju II,
re[g]et waqqfet il-monasteru tal-Klarissi [ewwa Fermo u f’ S.
Severino Marche. 31 Mejju 1524 - Mietet [ewwa l-monasteru ta’
Camerino, waqt l-epidemija tal-pesta. Matul ]ajjietha battiet ]afna
u kellha bosta tfixkil. Kitbet bosta kotba stori`i (fosthom
awto-bijografija), trattati u rivelazzjonijiet, ittri, talb u
poezji. 7 April 1843 - Papa Girgor XVI iddikjarha Beata. 18 {unju
2009 - Il-kummissjoni medika kkonfermat, li, fl-1877 it-tifla
Clelia Ottaviani minn Camerino fieqet b’ mod inspegabbli,
bl-inter`essjoni tal-Beata mill-marda tar–rakiti\mu (marda
fis-sinsla tad-dahar). 19 Frar 2010 - Il-Papa Benedittu XVI iffirma
d-digriet tal-kanonizazzjoni.
G]alG]alG]alG]al aktar tag]rif ara :aktar tag]rif ara :aktar
tag]rif ara :aktar tag]rif ara :
sorellepoveredisorellepoveredisorellepoveredisorellepoveredi
schiara.itschiara.itschiara.itschiara.it
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ItItItIt----tieni kateke\i tieni kateke\i tieni kateke\i tieni
kateke\i
taltaltaltal----Papa Benedittu XVI ( 10 Papa Benedittu XVI ( 10
Papa Benedittu XVI ( 10 Papa Benedittu XVI ( 10 ---- 3 3 3 3 ----
2010 ) fuq 2010 ) fuq 2010 ) fuq 2010 ) fuq S. Bonaventura minn
Bagnoregio ( 2)S. Bonaventura minn Bagnoregio ( 2)S. Bonaventura
minn Bagnoregio ( 2)S. Bonaventura minn Bagnoregio ( 2)
……….The first: the figure of St. Francis, the man totally united
to Christ up to communion of the stigmata, almost an alter
Christus, and with St. Francis the new community created by him,
differ-ent from the monasticism known up to then. This phenomenon
called for a new interpretation, as a novelty of God which appeared
in that moment. The second: the position of Joachim of Fiore, who
announced a new monasticism and a totally new period of history,
going beyond the revelation of the New Testament, called for an
answer. As minister-general of the Order of Franciscans, St.
Bonaventure had seen imme-diately that with the spiritualistic
conception, inspired by Joachim of Fiore, the order was not
governable, but was going logically toward anarchy. For him there
were two consequences: The first: the practical need of structures
and of insertion in the reality of the hier-archical Church, of the
real Church, needed a theological foundation, also because the
others, those who followed the spiritualist conception, showed an
apparent theological foundation. The second: although taking into
account the necessary realism, it was not necessary to lose the
novelty of the figure of St. Francis. How did St. Bonaventure
respond to the practical and theoretical need? Of his answer I can
only give here a very schematic and incomplete summary in some
points: 1. St. Bonaventure rejected the idea of the Trinitarian
rhythm of history. God is one for the whole of history and he is
not divided into three divinities. As a consequence, history is
one, even if it is a journey and -- according to St. Bonaventure --
a journey of progress. 2. Jesus Christ is the last word of God --
in him God has said all, giving and expressing himself. More than
himself, God cannot express, cannot give. The Holy Spirit is Spirit
of the Father and of the Son. Christ himself says of the Holy
Spirit: He "...will bring to your remembrance all that I have said
to you" (John 14:26), "he will take what is mine and declare it to
you" (John 16:15). Hence, there is not another higher Gospel, there
is not another Church to await. Because of this, the Order of St.
Francis had also to insert itself in this Church, in her faith, in
her hierarchical order. 3. This does not mean that the Church is
immobile, fixed in the past and that novelties cannot be exercised
in her. "Opera Christi non deficiunt, sed proficiunt," the works of
Christ do not go back-ward, do not fail, but progress, says the
saint in the letter "De tribus quaestionibus." Thus St. Bonaventure
formulates explicitly the idea of progress, and this is a novelty
in comparison with the Fathers of the Church and a great part of
his contemporaries. For St. Bonaventure, Christ is no longer, as he
was for the Fathers of the Church, the end, but the center of
history; history does not end with Christ, but a new period begins.
Another consequence is the following: prevailing up to that moment
was the idea that the Fathers of the Church were at the absolute
summit of theology, all the following generations could only be
their disciples. Even St. Bonaventure recognizes the Fathers as
teachers for ever, but the phenomenon of St. Francis gave him the
certainty that the richness of
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the word of Christ is inexhaustible and that also new lights can
appear in the new generations. The uniqueness of Christ also
guarantees novelties and renewal in all the periods of history.
Certainly, the Franciscan Order -- so he stresses -- belongs to the
Church of Jesus Christ, to the Ap-ostolic Church, and cannot build
itself on a utopian spiritualism. But, at the same time, the
novelty of such an order is valid in comparison with classic
monasticism, and St. Bonaventure -- as I said in the preceding
catechesis -- defended this novelty against the attacks of the
secular clergy of Paris. The Franciscans do not have a fixed
monastery, they can be present everywhere to proclaim the Gospel.
Precisely the break with stability, characteristic of monasticism,
in favor of a new flexi-bility, restored to the Church her
missionary dynamism At this point perhaps it is useful to say that
also today there are views ac-cording to which the whole history of
the Church in the second millennium is a permanent decline; some
see the decline already immediately after the New Testament. In
reality, "opera Christi non deficiunt, sed proficiunt," the works
of Christ do not go backward, but progress. What would the Church
be without the new spirituality of the Cistercians, of the
Francis-cans and Dominicans, of the spirituality of St. Teresa of
Avila and St. John of the Cross, and so on? This affirmation is
also valid today: "Opera Christi non deficiunt, sed proficiunt,"
they go forward. St. Bonaventure teaches us the whole of the
necessary discernment, even severe, of the sober real-ism and of
openness to new charisms given by Christ, in the Holy Spirit, to
his Church. And while this idea of decline is repeated, there is
also the other idea, this "spiritualistic utopianism," which is
repeated. We know, in fact, how after the Second Vatican Council,
some were convinced that eve-rything should be new, that there
should be another Church, that the pre-conciliar Church was
fin-ished and that we would have another, totally "other" Church.
An anarchic utopianism! And thanks be to God, the wise helmsmen of
Peter's Barque, Pope Paul VI and Pope John Paul II, on one hand
defended the novelty of the council and on the other, at the same
time, defended the uniqueness and continuity of the Church, which
is always a Church of sinners and always a place of grace. 4. In
this connection, St. Bonaventure, as minister-general of the
Franciscans, took a line of govern-ment in which it was very clear
that the new order could not, as a community, live at the same
"eschatological height" of St. Francis, in which he saw the future
world anticipated, but -- guided, at the same time, by healthy
realism and spiritual courage -- had to come as close as possible
to the maximum realization of the Sermon on the Mount, which for
St. Francis was the rule, though tak-ing into account the limits of
man, marked by original sin. Thus we see that for St. Bonaventure,
to govern was not simply a task but was above all to think and to
pray. At the base of his government we always find prayer and
thought; all his decisions re-sulted from reflection, from thought
illumined by prayer. His profound contact with Christ always
accompanied his work of minister-general and that is why he
composed a series of theological-mystical writings, which express
the spirit of his government and manifest the intention of guiding
the order interiorly, of governing, that is, not only through
commands and structures, but through guiding and enlightening
souls, orienting them to Christ.
ikompli filikompli filikompli filikompli fil----]ar[a li
jmiss]ar[a li jmiss]ar[a li jmiss]ar[a li jmiss
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Ftit talFtit talFtit talFtit tal----istorja istorja istorja
istorja �........
9 ta’ Novembru 1210 Nhar id-9 ta’ Novembru 1210 jibqa’ jum
imnaqax g]al dejjem fl-istorja tal-belt ta’ Assisi. Dak in-nhar [ie
ssi[illat patt ta’ ftehim bejn i\-\ew[ klassijiet so`jali tan-nies
ta’ Assisi : il-minores u l-maiores ta’ Assisi - permezz ta’
[urament solenni fil-pjazza ta’ Assisi (jew fis-sala l-kbira
tal-palazz komunali). B’ hekk intemmet il-gwerra `ivili ta’
bejniethom. Dan il-patt ta’ pa`i sar ‘fi \mien l--Isqof Guido u fra
Francesco’. Id-dokument - Statut u ftehim g]al dejjem bejn
il-Maiores u l-Minores t’ Assisi ( li jinsab fl-arkivju komunali) -
jg]id : ‘ Fl-isem t’ Alla: Ammen. Tg]ina l-grazzja qawwija
tal-Ispirtu s-Santu. Bil-qima lis-Sinjur tag]-na {esu’ Kristu,
lill-Imqaddsa Marija Ver[ni, lill-Imperatur Ottone u lid-Duka
Diopoldo. Dan l-istatut u l-ftehim perpetwu sar bejn il-Maiores u
l-Minores ta’ Assisi, li ming]ajr kun-sens unanimu ta’ bejniethom,
m’ g]andhom qatt jag]mlu patt mal-Papa jew man-Nunzji jew Legati
tieg]u, lanqas mall-Imperaturi jew Rejiet, jew man-Nunzji jew
Legati tag]hom, lanqas ma’ xi belt jew kastell, lanqas ma’ xi ]add
importanti, imma, bi ftehim komuni, g]andhom jag]mlu minn kollox
g]all-unur, g]at-tis]i] u g]at-tkabbir tal-komun ta’ Assisi. }add
mill-Maiores m’ g]andu jag]mel l-ebda qasma fin-nies tal-belt jew
dawk li jinsabu barra minnha. L-istess ig]odd g]all-Minores. Imma
maqg]udin ]a[a wa]da g]andhom ja]dmu bis-s]i] g]all-belt
bl-g]ajnuna ta’ `ittadini tajbin. B’ hekk l-Istatut u l- li[i ma
ji[ux miksura. Jekk xi ]add minn dawn il-partijiet jiksser il-kelma
tieg]u, hemm b\onn li wie]ed jer[a’ jara x’ hemm f’ dan il-ftehim u
dak li jg]odd g]all-[id komuni. G]andu jsir kollox bi ftehim kif
di[a’ intqal.’ Dan il-ftehim sar mis-sinjuri Tiberio, Tancredi,
Marescotto, Bernard, Gilio ta’ Marco Benvegnate, imqeg]din minn
messer Carsedonio, podesta t’ Assisi fil-presenza tas-sinjuri
Leonardo u Fortebraccio di Gislerio, Bernardo del Greco,
Berarduccio del Bianco u tant o]rajn ‘fil-post tal-parlament
pubbliku’. Kien stipulat ukoll li l-iskjavi kellhom jing]ataw
il-liberta billi jag]tu xi flus lil sidhom, li setg]u fa`ilment
jag]tuha lill-awtoritajiet tal-belt kemm il-darba s-sidien ma
jkunux jridu jie]du l-flus. Dawk li kienu jg]ixu barra mill-belt
bdew ji[u meqjusin daqs dawk li kienu joqg]odu fiha, il-barranin
[ew im]arsa, sar ]las dovut lil dawk l-ambaxxaturi li jintbg]atu
fuq xog]olhom u amnestija lil dawk li ]adu sehem fl-irvellijiet
tal-1202 (peress li n-nobbli ta’ Assisi (fosthom il-familja ta’
Chiara Offreducci) kienu ]arbu lejn Perugia biex je]duha kontra
n-negozjanti t’ Assisi (fosthom il-familja ta’ Francesco). F’ dan
l-istess ftehim hemm imnizzel ukoll li x-xog]ol fuq il-kattidral
ta’ S. Rufino g]andu jitkompla - ‘opus nove ecclesiae Sancti Rufini
vadat in antea’. }afna ja]sbu li S. Fran[isk kellu influss qawwi
fuq it-twettiq ta’ dan il-patt kemm bil-kelma m]e[[a li kien qed
jwassal, kif ukoll bl-e\empju tieg]u. Skont l-ewwel bijografji ta’
San Fran[isk, kien hu li wettaq din il-]idma ta’ pa`i fl-bliet ta’
Arezzo, Perugia u Siena.
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Ir-Rocca Maggiore, li tinsab fil-qu``ata tal-Colle Asio. Din
il-fortifikazzjoni, li t]ares lill-belt ta’ Assisi, kellha
importanza kbira fid-difi\a militari u fil-gwerer li g]addiet
minnhom Assisi. Ta’ min ifakkar li fl-1198 i`-`ittadini ta’ Assisi
telg]u g]aliha u ]attewha, g]ax kienu kontra d-dominazzjoni
{ermani\a tal-imperatur Federiku Bar-barossa. Fran[isku dak
i\-\mien kellu 16-il sena.
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11
THE SHRINES ( 1 ) where the memory of Francis and Clae
remains
Not only do “signs of the times”, which allow us to read the
particular interventions of God in hu-man history, exist. There are
also “the signs of places”, that is of those manifestations of God
to certain persons in certain places: a mountain, a cave, a church,
that become thereby “places of ex-perience of God”, not only for
those who first experienced such Grace but also for all those who
go back there to draw from the same experience and the same grace.
There has thus come to be desig-nated a “geography of the spirit” ,
territories which are punctuated by “holy places”, which become
“springs of spirituality”, reachable by means of dense and long
journeys of pilgrims almost always of a penitential nature. Umbria,
with its neighbouring territories is “the place in which the world
has given birth to more saints, and also more artists, the latter
deriving as well from the soil of the faith. And, as has been
authoritatively observed, holiness and art are the real grounds,
perhaps the only decisive ones, for sustaining Catholicism. Beauty
of souls and beauty of objects: two fruits produced everywhere –
but above all here in extraordinary abundance – from the tree of
the Church which, in spite of all its defects, shows the sap which
keeps it alive.” (V. Messori Pensare la Storia Thinking History,
Tu-rin 1992, p.36) The Franciscan sources flow from the little
geographical territory of Central Italy which on the one hand is
like a land with roots of movements that seem far away from us in
history and geography whilst on the other like a land of
homecoming, of getting back to the source of spirituality, a land
where our charismatic identity can be found. There are three
principal “places” full of signs and memories of St. Francis and
St. Clare. 1 - The Porziuncola and Assisi a. The Porziuncola
amongst the “franciscan sources” is without doubt the freshest and
richest in terms of meaning and memories by reason of the
impor-tant matters which occurred here in the lives of Francis and
of Clare. It is the “primus locue Ordinis” (Spec. 8), “caput et
mater” (Spec. 55) of all the places and churches of the friars, the
place where the Order of the Friars Minor was founded (“in ea
Minorum Ordo principium sumpsit”, 2Cel 18).The Porziuncola is the
indispensable “little portion of the world” (2Cel 18) which Francis
chose for himself and his Friars, to be able to serve Jesus Christ
in poverty. To the fer-vent mind’s eye of Francis, the Porziuncola
is Maria, “Virgin made church” (SalBVM 1), “portiuncula de mundo”,
indispensable to the Son of God to be able to make himself man in
all his poverty and also our brother, just as, from the feminine
point of view of Clare, Mary is the “parvulo claustro” (3EpAgn 19),
capable of containing the Son of the Most High. “Portiuncula” is
the surname of Our Lady of the Angels (Spec 55,84). In the
Porziuncola Saint Francis “re-opened the gospel of the radical
following of Christ” (John Paul II, 7.12.96), completing his choice
of life according to the Gospel, assuming the life of the “lesser”,
as a way of relating to the world and evangelization as an
indispensable and urgent service to offer to all men, as brothers.
The Porziun-cola is the “locus sanctus” (1Cel 106; Spec 84) because
of the grace of the
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Forgiveness asked for and obtained by Francis for those who
would come there seeking light and mercy. (cf 2Cel 20). It is the
heart of the fraternity that met there for the Chapter of Pentecost
(Regnb 18,2). Here Francis wanted to die embracing his brothers and
sister, intoning his song to Sister Bodily Death. b. At San Damiano
Francis met Jesus Christ face to face. He called him by name from
the cross, to infuse him with love for his spouse, the Church. Here
Clare, “a most precious stone” (1Cel 18) of the restored Church,
remained in penance and in contemplation of that face “speciosus” e
“despectus” (beautiful and despised) of Christ transfigured by love
(2EpAgn 20). Here Francis trans-formed himself by the pain of the
stigmata and numerous other sicknesses, with heart full of the love
of God and assured by divine promise of his share in the
resurrection(2Cel 213), sang the Canticle of Brother Sun, a true
song of the redeemed, in joyous and fraternal com-munion with all
of creation.
c. Our Lady of the Carceri is one of the many hermitages
bequeathed to us by Francis; places where he and his friars
developed their contemplative dimension. There is the mountain to
raise ones mind up towards God, the thick woods or the cave to help
interior inspection, the open horizon that invites one to descend
once again towards people in order to communicate to them one's
experience
d. Rivotorto is the poorest and most austere place where Francis
and his first companions stayed for a little time in the period of
the oral approval of the first Rule of 1209. The poverty was great
there but so was the fraternity. The papal approval required a
church however to provide the “legal” and, above all, spiri-tual
residence. For this reason the first fraternity established itself
at Our Lady of the Porziuncola. e. The Basilicas of Saint Francis
and Saint Clare are built to the glory of the two most illus-trious
children of Assisi. Their bodies are buried here and all of the
arts compete in exalting the splendour of the glory which both
these poor souls already enjoy in heaven. The world is left
aston-ished and enchanted by the beauty which lifts the spirit,
brings peace to the heart and prepares it for the mystery.
ikompli filikompli filikompli filikompli fil----]ar[a li
jmiss]ar[a li jmiss]ar[a li jmiss]ar[a li jmiss
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Ordinazzjoni DjakonaliOrdinazzjoni DjakonaliOrdinazzjoni
DjakonaliOrdinazzjoni Djakonali
ta’ Fra Joseph Ciappara O.F.Mta’ Fra Joseph Ciappara O.F.Mta’
Fra Joseph Ciappara O.F.Mta’ Fra Joseph Ciappara O.F.M.... Nhar
il-}add 17 t’ Ottubru fil-Katidral Metropolitan ta’ S. Pawl,
l-Imdina, saret l-Ordinazzjoni Djakonali ta’ ]una Fra Joseph
Ciappara O.F.M. Flimkien mieg]u [ew ord-nati, Kappu``in u ]ames
seminaristi. Il-Quddiesa Kon`elebrata tmexxiet mill-Ar`isqof ta’
Malta, Mons. P. Cremona O.P. Fil-Kon`elebrazzjoni ]adu sehem
l-Ar`isqof Emeritus G. Mercieca, l-Vigarju Apostoliku Emeritus
Mons. A. Micallef O.C.D., Mons. A. Depasquale, Vigarju Generali,
bosta sa`erdoti, fosthom ]afna a]wa tal-Provin`ja tag]na u bosta
djakni, fosthom Fra Stephen Magro OFM. Is-servizz litur[iku sar
mis-seminaristi, flimkien ma’ bosta reli[ju\i, fosthom il-Postulant
Gerald. Il-Katidral kien mimli bin-nies, spe`jalment bil-[enituri,
a]wa, familjari u ]bieb ta’ dawn id-djakni [odda. Fl-omelija
tieg]u, filwaqt li g]amel xi riflessjonijiet fuq il-qari tal-jum,
l-Ar`isqof sa]]aq fuq is-servizz [eneru\ li g]andu jag]ti d-djaknu,
kemm mill-lat spiritwali u dak materjali. Fil-]in tal-ordinazzjoni,
il-Provin`jal tag]na g]en lil Fra Joseph biex jilbes id-dalmatika.
Waqt il-pa`i, Fra Joseph ni\el biex jag]ti l-pa`i lill-[enituri
tieg]u u familjari o]ra. L-istess [ara waqt it-tqarbin, fejn qarben
lill-istess nies. Filwaqt li nweg]duh it-talb tag]na, nawgurawlu,
biex bil-kuragg kollu, ikompli t-triq lejn is-sa`erdozju fid-dawl
tal-]ajja reli[ju\a tieg]u. Grazzi tmur lil dawk kollha li huma
respon-sabbli mill-formazzjoni tieg]u, spe`jalment lill-membri
tal-fraternita tar-Rabat.
Ftit tifkiriet tal-passat
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A}BARIJIET MILLA}BARIJIET MILLA}BARIJIET MILLA}BARIJIET
MILL----PROVIN~JA TAG}NAPROVIN~JA TAG}NAPROVIN~JA TAG}NAPROVIN~JA
TAG}NA
Fl-a]]ar jiem ta’ Settembu u fil-bidu t’ Ottubru saru bosta
`elebrazzjonijiet fil-knejjes tag]na f’ [ie] Missierna S. Fran[isk.
Fost l-o]rajn fil-parro``a tag]na ta’ Tas-Sliema nhar l-1 t’
Ottubru Mons. Mario Grech, l-Isqof ta’ G]awdex, mexxa
kon`elebrazzjoni u sar quddies u tberik tal-pets fl-iskejjel kollha
ta’ Tas-Sliema. Nhar it-3 t’ Ottubru filg]odu sar ukoll it-tberik
tal-pets fit-tmiem tal-pur`issjoni bl-istatwa ta’ S. Fran[isk tul
it-toroq tal-parro``a. Anke f’ G]awdex sar it-tberik tal-animali
qrib il-knisja tag]na. Ir-Rabat il-pur`issjoni saret nhar
is-solennita’ filg]axija qabel il-Quddiesa Kon`elebrata ( ara
ritratt )
Nhar it-3 t’ Ottubru [ie inawgurat ~entru S. Fran[isk f’ Ta’
Qali. Dan i`-`entru se jservi b]-ala post g]all-]arsien
tal-animali. Inkixfet ukoll skultura ta’ S. Fran[isk imdawwar
bl-g]-asafar, ma]duma mill-G]awdxi J.L. Grima. P. Adrian J. Cachia
bierek l-animali u l-post.
Nhar l-4 t’ Ottubru P. Marcellino Micallef, b]ala rappre\entant
tal-Provin`ja, ]a sehem fil-kon`elebrazzjoni, li saret fil-Knisja
ta’ S. Fran[isk Al Dahra, [ewwa Tripli, fl-okka\joni tal-25
anniversarju episkopali tal-Isqof Giovanni Martinelli OFM. Vigarju
Apostoliku ta’ Tripli. Fost l-o]rajn kien hemm pre\enti Mons. T.
Caputo, Nunzju Apostoliku g]al Malta u l-Libja u ]una Mons.
Silvestru Magro OFM, Vigarju Apostoliku ta’ Benghasi. Il-knisja
kienet mimlija bil-mistiednin, fosthom bosta ]addiema kattoli`i
li
qeg]din ja]dmu l-Libja.
Bejn l-10 u l-24 t’ Ottubru Mons. S. Magro OFM ]a sehem
fis-Sinodu spe`jali tal-Isqfijiet dwar il-Lvant Nofsani li saret
fil-Vatikan.
Bejn il-11 u l-15 t’ Ottubru l-Provin`jal ]a sehem fil-laqg]a
tal-English Speaking Confer-ence tal-Ordni tag]na li saret f’
Montreal [ewwa l-Kanada. Is-sittax il-provin`jal kellhom i`-`ans
ukoll li j\uru s-Santwarju Oratorju ta’ S. {u\epp - l-ikbar
santwarju ddedikat lil dan il-qaddis, li jinsab ukoll f’ Montrael u
li twaqqaf minn S. Andre (Alfred) Bessette S.C.C. (1845-1937), li
[ie ikanonizzat mill-Papa Benedittu XVI fis-17 tax-xahar.
Fis-26 t’ Ottubru P. Joseph Magro [ie ma]tur mill-Isqof ta’
G]awdex, Mons. M. Grech, Direttur Spiritwali tal-MCAST f’
G]awdex.
L-indirizz indirizz indirizz indirizz ta’ P. George Bugeja, P.
Pierre Farrugia u Fra Aaron Abdilla : Convento S. Fran-cesco, via
Nicolo V, 35, 00165 Roma. ITALIA.
L----indirizz ilindirizz ilindirizz ilindirizz il----[did [did
[did [did ta’ P. Gabriel Micallef : 32, Dartmoor Street, Lockleys,
5032. SOUTH AUSTRALIA.
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P. George u Fra Aaron waqt Kon`elebrazzjoni fil-Kurja
Generalizja fil-festa ta’ S. Fran[isk
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FESTI DICEMBRU 2010 BIRTHDAYS
10. Fra Lorrie Zerafa 01. P. Alfred Sciberras 25. P. Noel Muscat
03. P. Noel Muscat 26. Fra Stephen Magro 04. P. Marcellino Micallef
P. Stephen Sciberras 11. P. Gwann Micallef 17. P. Ray Scicluna 19.
P. Godfrey Micallef 29. P. Pietru Pawl Meliak 31. P. Sebastian
Camilleri
Xewqat qaddisa !!!!!!!
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F’ DIN ILF’ DIN ILF’ DIN ILF’ DIN IL----}AR{A}AR{A}AR{A}AR{A
Id-domma tal-Assunta 2 - 3 S. Kamilla Battista Varano 4 Kateke\i
tal-Papa 5 - 6 9 ta’ Novembru 1210 7 The Shrines (1) 8 - 9 Fra
Joseph Ciappara OFM 10 A]barijiet mill-Provin`ja tag]na 11
OFM OFM OFM OFM ---- LINKLINKLINKLINK
L-Editur P. Alexander Borg O.F.M.
Patrijiet Fran[iskani Triq Dun Pawl Vella Tas-Sliema SLM
1184
Tel. 21 33 11 83 E-mail : [email protected]
g]all-a]]ar aggornamenti http:/www.ofm.org.mt
Grazzi lil P. Joseph Magro O.F.M.
IsIsIsIs----Sibt 20 ta’ Novembru Sibt 20 ta’ Novembru Sibt 20
ta’ Novembru Sibt 20 ta’ Novembru
10.00 am10.00 am10.00 am10.00 am filfilfilfil----Kappella
rinnovataKappella rinnovataKappella rinnovataKappella rinnovata
ta`ta`ta`ta`----~imiterju ~imiterju ~imiterju ~imiterju ----
Quddiesa Kon`elebrata Quddiesa Kon`elebrata Quddiesa Kon`elebrata
Quddiesa Kon`elebrata
g]allg]allg]allg]all----erwie] ta’erwie] ta’erwie] ta’erwie] ta’
]utna l]utna l]utna l]utna l----patrijiet, familjari patrijiet,
familjari patrijiet, familjari patrijiet, familjari
u benefatturiu benefatturiu benefatturiu benefatturi
