LENTEN SEASON  Lent is the 40 day season before The Resurrection of Jesus Christ (Easter). Sundays are not counted as part of the 40 days. Lent begins on Ash Wednesday and ends on Holy Saturday (with the celebration of Easter Vigil). Thus it ends the day before Easter Sunday.  A week before Easter Sunday is called the Holy Week. The Holy Week is preceded with the Passion Sunday (Palm Sunday).We could say Lent is from Ash Wednesday to Holy Thursday, up to the Mass of the Lord's Supper. Before Easter, we have the TRIDUUM (Holy Thursday-Mass of the Lord's Supper, Good Friday and Holy Saturday).   Sundays are excluded from the forty days of Lent because Sunday is the day on which Christ Had risen from the dead.  The word Lent, comes from an Old English word 'spring.' Other languages the name comes from the Latin word Quadragesima or 'the forty days.' Forty days is the Biblical and Traditional number of discipline, devotion and preparation.  40 days of Moses stay on the Mountain of God (Exodus 24:18 and 34:28) Elijah travelled 40 days before reaching the cave of the vision (1 Kings 19:18) The city of Nineveh was given 40 days to repent (Jonah 3:4) Jesus too, before starting his public ministry; He spent 40 days in the wilderness praying and fasting (Matthew 4:2) Therefore, we too should imitate Jesus in fasting and prayer in preparation for the celebration of His Resurrection. But above all 40 days should help us to undergo a conversion of our whole being.  In these 40 days of Lent the Church unites herself to the mystery of Jesus in the wilderness (Catechism of the Catholic Church 540). It is an invitation to each person to begin the important journey of a personal encounter with the Risen Christ. As we all know that, life is a journey between 'HUMAN BEING' and 'BEING HUMAN.' And as someone said, 'the longest journey is the journey inwards'. MAY YOU HAVE A GRACE FILLED LENTEN SEASON

LETTER OF HIS HOLINESS POPE FRANCIS

TO YOUNG PEOPLE ON THE OCCASION OF THE PRESENTATION OF THE PREPARATORY

DOCUMENT

OF THE 15th ORDINARY GENERAL ASSEMBLY OF THE SYNOD OF BISHOPS

My Dear Young People,

I am pleased to announce that in October 2018 a Synod of Bishops will take place to treat the
topic: “Young People, the Faith and Vocational Discernment.” I wanted you to be the centre of
attention, because you are in my heart. Today, the Preparatory Document is being presented, a
document which I am also entrusting to you as your “compass” on this synodal journey.
I am reminded of the words which God spoke to Abraham: “Go from your country and your kindred
and your father's house to the land that I will show you.” (Gen 12.1). These words are now also
addressed to you. They are words of a Father who invites you to “go”, to set out towards a future
which is unknown but one which will surely lead to fulfilment, a future towards which He Himself
accompanies you. I invite you to hear God's voice resounding in your heart through the breath of
the Holy Spirit.

When God said to Abram, “Go!”, what did he want to say? He certainly did not say to distance
himself from his family or withdraw from the world. Abram received a compelling invitation, a
challenge, to leave everything and go to a new land. What is this “new land” for us today, if not a
more just and friendly society which you, young people, deeply desire and wish to build to the very
ends of the earth?

But unfortunately, today, “Go!” also has a different meaning, namely, that of abuse of power,
injustice and war. Many among you are subjected to the real threat of violence and forced to flee
their native land. Their cry goes up to God, like that of Israel, when the people were enslaved and
oppressed by Pharaoh (cf. Ex 2:23).

I would also remind you of the words that Jesus once said to the disciples who asked him:
“Teacher [...] where are you staying?” He replied, “Come and see” (Jn 1:38). Jesus looks at you
and invites you to go with him. Dear young people, have you noticed this look towards you? Have
you heard this voice? Have you felt this urge to undertake this journey? I am sure that, despite the
noise and confusion seemingly prevalent in the world, this call continues to resonate in the depths
of your heart so as to open it to joy in its fullness. This will be possible to the extent that, even with
professional guides, you will learn how to undertake a journey of discernment to discover God's
plan in your life. Even when the journey is uncertain and you fall, God, rich in mercy, will extend
his hand to pick you up.

In Krakow, at the opening of the last World Youth Day, I asked you several times: “Can we change
things?” And you shouted: “yes!”. That shout came from your young and youthful hearts, which do
not tolerate injustice and cannot bow to a “throw-away culture” nor give in to the globalization of
indifference. Listen to the cry arising from your inner selves! Even when you feel, like the prophet
Jeremiah, the inexperience of youth, God encourages you to go where He sends you: “Do not be
afraid, [...], because I am with you to deliver you” (Jer 1:8).

A better world can be built also as a result of your efforts, your desire to change and your
generosity. Do not be afraid to listen to the Spirit who proposes bold choices; do not delay when
your conscience asks you to take risks in following the Master. The Church also wishes to listen to
your voice, your sensitivities and your faith; even your doubts and your criticism. Make your voice
heard, let it resonate in communities and let it be heard by your shepherds of souls. St. Benedict
urged the abbots to consult, even the young, before any important decision, because “the Lord
often reveals to the younger what is best.” (Rule of St. Benedict, III, 3).

Such is the case, even in the journey of this Synod. My brother bishops and I want even more to
“work with you for your joy” (2 Cor 1:24). I entrust you to Mary of Nazareth, a young person like
yourselves, whom God beheld lovingly, so she might take your hand and guide you to the joy of
fully and generously responding to God’s call with the words: “Here I am” (cf. Lk 1:38).

With paternal affection,

FRANCIS
Given at the Vatican, 13 January 2017
© Copyright - Libreria Editrice Vaticana
2

Four Pillars of Salesian Spirituality

First pillar: Devotion to Mary Help of Christians

For Don Bosco, the Immaculate Virgin, Mary Help of Christians, was the ever-present Mother who helps her children daily, going to their rescue and leading them to Jesus. "Be devoted to Mary Help of Christians", he would habitually say, "and you will see what miracles are!".

For Don Bosco, Marian devotion had an intrinsically ecclesial dimension since he saw Mary as the powerful Helper who defends the Church and the Pope from every kind of danger. 

Second pillar: Devotion to Jesus in the Eucharist

The second pillar of Don Bosco's spirituality was devotion to Jesus in the

Eucharist, which he saw as the heart of every Salesian house. He used to remind young people: "If you want many graces, pay many visits to Jesus in the Sacrament; if you want few graces, pay him few".

For Don Bosco, Confession and the Eucharist were the two sacraments that inculcated in young people the Christian virtues and holiness.

Third pillar: Educational system based on joy, hope

The third pillar of Don Bosco's spirituality was his educational system of joy and hope. Dominic Savio, who once said to Don Bosco: "I am the fabric, you are the tailor; make me into a beautiful suit for the Lord!", had fully grasped this when he suggested to his young companions: "Let's make holiness consist in being very cheerful!".

Salesian holiness is the fruit of pedagogy of joy based on Christian hope in the eternal joy of paradise. . If Francis of Assisi made nature holy, Don Bosco made joy holy, remembering' what Philip Neri had said to his young followers: "Run, jump, amuse yourselves as much as you like, but for pity's sake, don't sin!".

Like hope, which is a disposition given by God, joy too was not so much a methodological expedient but rather a form of life, an evangelical constant that gives rise to happiness and optimism. He felt that there was an affinity and harmony between serene young people and Christian life — a mutual appeal:

Fourth pillar: Devotion to Church and Vicar of Christ

Don Bosco's fourth and last pillar is his devotion to the Church, to her Pastors and especially to the Holy Father. His love for the Pope was extraordinary and is an integral part of the Salesian formation and apostolate.

JIBU LA JUMLA KWA SWALI JUU SABATO

Baadhi ya maswali yaulizwayo:

Ø  Kulingana na Maandiko Matakatifu Mungu anapaswa kuabudiwa siku ya Sabato. Kwa nini Kanisa Katoliki husali siku ya kwanza ya juma? Kama kuna vifungu vya Biblia vinavyohusu kusali siku ya kwanza ya juma naomba nipatiwe.

Ø  Viongozi wa Kanisa Katoliki hawaoni kuwa Sabato ni Agano la milele na wala siyo jumapili?

Ø  Katika Maandiko Matakatifu Mungu anasema ikumbukwe siku ya sabato na kanisa katoliki linasema shika kitakatifu siku ya Bwana yaani Jumapili, hamuoni kuwa mnapingana na Mungu mkuu?

Ø  Hamuoni kuwa kusali Jumapili ni amri ya binadamu na wala siyo ya Mungu?

Ø  Yesu anasema tufundishe watu yale tu aliyofundisha, kama tusomavyo Mt. 28:19-20, 2Timotheo 3:16, Kumb. 4:2. Inakuwaje mnafundisha kuwa Jumapili ni siku ya Sabato? Je, kufuatana na Maandiko Jumapili ni siku ya ngapi? Je, Mungu alisema tusali Jumapili badala ya Jumamosi? N.K.

Neno “sabato” hutokana na neno la kiyahudi “shabbath” lenye maana ya kukoma, kuacha au kupumzika kufanya kazi. Hii ndiyo maana ya msingi wa neno sabato. Katika matumizi ya baadaye neno hili lilichukua maana ya siku ya saba ya juma ambayo ilikuwa siku ya mapumziko. Hii ni maana ndogo tu ya neno sabato.

Kwa nini wayahudi walishika na wanaishika sabato. Wayahudi huishika sabato kwa sababu tatu kama ndiyo msingi wa amri ya kupumzika:

Sababu ya kwanza ni kukumbuka kitendo cha kuondolewa toka utumwani Misri, kama tusomavyo katika kitabu cha Kumbukumbu la Torati 5:12-15 “Ishike siku ya sabato uitakase-siku hiyo usifanye kazi yoyote-Nawe utakumbuka ya kuwa wewe ulikuwa mtumwa katika nchi ya Misri-Mungu wako alikutoa huko kwa mkono wenye nguvu- Kwa sababu hiyo Bwana Mungu wako, alikuamuru uishike sabato.”

Sababu ya pili ni kukumbuka siku alipopumzika Mungu baada ya kumaliza kazi ya uumbaji; kama tusomavyo katika kitabu cha Kutoka 20:9-11 “Siku sita fanya kazi lakini siku ya saba ni sabato ya Bwana-usifanye kazi yoyote, maana kwa siku sita bwana alifanya mbingu na nchi, akastarehe siku ya saba.” Vile vile tunaweza kusoma kitabu cha Mwanzo 2:3.

Sababu ya tatu na mwisho ni kwamba sabato ni alama ya kwamba Mungu aliliteua taifa la Israeli kuwa mali yake. Kama tunavyosoma katika kitabu cha Kutoka 13:13 “Hakika mtazishika sabato zangu, kwa kuwa ni ishara kati ya mimi na ninyi katika vizazi vyenu vyote, ili mpate kujua ya kuwa mimi ndimi Bwana niwatakasaye ninyi.”

Hizo ndizo sababu tatu za msingi ambazo huwasukuma wayahudi kuishika sabato.

Sabato ilikuwa ni sikukuu ya kila juma kwa wayahudi wote.

 Sasa tuangalie jinsi wayahudi walivyoisherehekea sabato.

Sabato ilianza siku ya sita (yaani Ijumaa) jioni jua lilipozama. Kabla yake watu walijiandaa kwa kuipamba nyumba, kutayarisha chakula kitakacholiwa siku ya sabato, watu walivaa vizuri, na mama wa nyumba aliwasha mishumaa miwili ya sabato. Walifanya hivi kwa sababu waliiheshimu sabato kama bibi harusi ambaye inabidi apokelewe ki-sikukuu. Baada ya maandalizi, jioni ile ya Ijumaa wakati wa kuzama jua, mtumishi wa sunagogi alipiga baragumu mara tatu kuashiria kuanza kwa sabato. Jioni hiyo sabato ilisherehekewa katika sunagogi na nyumbani.

Basi jioni watu walikusanyika katika sunagogi kusali. Sala kwa nafasi hii zilikuwa ni za kumshukuru na kumsifu Mungu aliyewapa watu siku ya sabato. Baada ya sala walirudi nyumbani ambako walikula mlo wa sabato. Kabla ya mlo baba wa nyumba alitamka sala ya sifa na baraka ijulikanayo kama “Kiddush”, kwa ajili ya kuwabariki watoto na mama yao, na kumshukuru Mungu aliyewapa mkate na divai. Kwa myahudi kula bila kubariki chakula ni wizi, ni kumwibia Mungu chakula (ni sawa na kula takataka)- kwani vitu vyote ni mali ya Mungu. Wakati wa kula waliweka vituo mbalimbali na kuimba nyimbo za kumsifu na kumshukuru Mungu. Siku ya sabato yenyewe, asubuhi, ilifanyika ibada rasmi katika sunagogi au hekelu.

Kushika sabato:

Sheria za namna ya kuishika sabato zilikaziwa sana.Wayahudi walitakiwa kuitumia sabato vema, siyo tu waliacha kufanya kazi bali pia hawakuruhusiwa kufanya mipango au kuzungumzia kazi zijazo au zilizopita. Hiyo nayo ilihesabiwa kuwa ni kazi. Haikuiruhusiwa kufanya kazi yoyote wala na mtumwa au mgeni wala hata na mnyama. Mazungumzo yote yalitakiwa yawe ni mambo ya dini tu.

Kazi zilizokatazwa kufanyika siku ya sabato:

Kazi za wayahudi zilipangwa katika aina 39 na kukatazwa zote. Baadhi ya kazi hizo ni:-

Kupika na kuoka (Kut. 16:23), Kutembea siku ya sabato kuliruhusiwa kwa kiasi cha mwendo wa sabato tu, yaani mita 938 au futi 3000 tu (Kut. 16:29), Kuwasha moto (Kut. 35:3), Kukusanya kuni (Hes. 15:32), Kulima na kuvuna (Kut.34:21), Kuchukua mzigo iwe ni kutoa au kuingiza ndani ya nyumba (Yer.17:21-23)

Kazi nyingine zilizokatazwa ni pamoja na kuwafunga watumwa, kupepeta, kusafisha, kasaga, kukanda unga, kufua viatu, kusokota uzi, kufuma, kufanya vifundo viwili, kuwasha moto, kugonga kwa nyundo na kubeba kitu kutoka eneo moja hadi jingine. Aidha, siku ya sabato hakuna kupigana labda kwa kujitetea tu baada ya kushambuliwa au kuvamiwa. Kuponya magonjwa yasiyonyeti na dharura kama vile kupooza, ukoma au upofu zilikatazwa. Pale palipo na hatari ya kifo, msaada ulihimizwa utolewe kwa haraka ili kifo kiepukwe. Hiyo ndiyo ilikuwa sabato na kimsingi ndivyo ilivyo hadi leo hii kati ya waumini wa dini ya kiyahudi.

Kwa upande wa Yesu kama myahudi mwingine yeyote mwenye kuithamini dini yake, aliiheshimu siku ya sabato. Alijumuika na wenzake kuhudhuria ibada mbalimbali katika sunagogi. Hata hivyo Yesu hakuipokea tafsiri nzima juu ya taratibu za mapumziko ya siku hiyo. Mafarisayo waligongana na Yesu mara nyingi kwa sababu walimwona Yesu anakiuka sheria za kushika siku ya sabato.

Katika nafasi nyingi Yesu aliwaponya watu siku ya sabato. Sheria ilisema mgonjwa asipate matibabu kamili siku ya sabato iwapo ugonjwa huo haukuhatarisha maisha. Kwa mfano, mtu amepatwa na ajali ya kuvunjika mguu, sheria ilisema mtu huyu ashughulikiwe kiasi cha kuufanya mguu wake usiharibike zaidi, lakini kazi ya kuutengeneza kikamilifu na kuutibu lazima isubiri siku ya pili yake. Matatizo ya ugonjwa aliyoyashughulikia Yesu kadiri ya wayahudi, hayakuwa ya haraka wala muhimu kufanyika hata siku ya sabato. Ni sababu hiyo ilimfanya mkuu wa sunagogi akasirike na kusema, “mnazo siku sita za kufanya kazi. Basi fikeni siku hizo mkaponywe magonjwa yenu; lakini msifike kwa ajili hiyo siku ya sabato.” (Rej. Lk. 13:14)

Jibu la Yesu kwa wapinzani wake ni kwamba, kumponya mtu siku ya sabato ni tendo jema na hilo halina kizuizi cha wakati. Kila wakati ni wakati wa kutenda mema. Kama wanyama wanasaidiwa siku ya sabato sembuse binadamu!

Muhtasari wa mafundisho ya Yesu kuhusu sabato ni huu, “Sabato iliwekwa kwa faida ya binadamu na siyo binadamu kwa faida ya sabato” haya tunayasoma kutoka Injili ya Marko 2:27.

Hiyo ndiyo sabato kati ya wayahudi na mtazamo wa Yesu juu ya sabato.

Sababu inayotufanya sisi wakatoliki na madhehebu mengine ya kikristo tupumzike siku ya Jumapili na kuitakasa ambayo ni siku ya kwanza ya juma badala ya Jumamosi ambayo ni siku ya saba ya juma.

Utamaduni wa kusali siku ya jumapili unapatikana tangu karne ya kwanza, yaani katika kipindi cha mitume wa Yesu. Kanisa Katoliki na madhehebu yanayosali Jumapili yanafuata nyayo za wafuasi wa kwanza wa Yesu Kristo. Yesu alipokufa mitume waliendelea na utaratibu huo wa kushika sabato, wakati huohuo waliokutana siku ya kwanza ya juma, yaani Jumapili, kwa lengo la kuumega Mkate, ikiwa ndiyo siku ile Yesu alipofufuka. Polepole mambo yalianza kubadilika. Wayahudi walikuwa hawapendi kuona kuwa wakristo nao wanashiriki nao katika Sinagogi au Hekaluni. Kwa sababu walionekana kuwa na ajenda ya siri kwa kushiriki ibada mbili, yaani ile ya Jumamosi (sabato}na ile ya Jumapili-siku ya kwanza ya juma. Wayahudi walitunga ombi la kumi na mbili ambalo lilikuwa kwa ajili ya kuwalaani wakristo. Ombi hilo lilikuwa ni kuwalaani wakristo ili majina yao yafutwe kwenye kitabu cha uzima.

Uadui uliupoongezeka kati ya wayahudi washika sabato na wayahudi waliomwamini Kristo, waamini wa Yesu walifukuzwa kutoka katika sinagogi, kama tusomavyo katika kitabu cha Matendo ya Mitume 18:16-18. Baada ya kufikia hatua hiyo, waamini wa Yesu walikutana mahali pao pa sala napo palikuwa nyumbani kwa watu binafsi. Tunayapata haya katika kitabu cha Matendo ya Mitume 18:7, pia 1Kor.16 na Rum. 16: 3-5. Humo waamini walisali, walipata mafundisho kuhusu njia yao mpya na waliadhimisha Ekaristi Takatifu, tendo lililoitwa wakati wa kumega Mkate. Hayo yote yalifanyika siku ya kwanza ya juma, yaani Jumapili. (Rej. Mdo. 20:7). Kipindi ambacho haya yalifanyika ni karne ya kwanza na wala siyo karne ya nne. Hivi, ieleweke kuwa kusali Jumapili ni tendo lililoanza karne ya kwanza na wala siyo karne ya nne kama baadhi ya watu wanavyotushutumu.

Hapa tunaweza kuanza kuulizana kwa nini wafuasi wa Yesu walianza kufanya ibada siku ya Jumapili badala ya sabato ambayo Bwana wetu Yesu Kristo aliiheshimu? Je, walifanya hivyo kwa uhalali gani? Uhalali wa kufanya mabadiliko hayo, ulitokana na tukio kubwa na la msingi kwa wanafunzi wa Yesu, yaani ufufuko wa Yesu siku ya kwanza ya juma (Mt. 28:1; Lk. 24: 1; na Yoh. 20:1).

 Umuhimu wa siku hiyo ni pamoja na ushindi wa Bwana wetu Yesu Kristo dhidi ya maadui wawili yaani dhambi na mauti. Ilikuwa pia siku ya kuleta matumaini makubwa kwa watu wote waliomwamini Yesu Kristo. Uzito wa tukio hili unaelezwa vizuri sana na mtume Paulo “…kama Kristo hakufufuka, basi, mahubiri yetu hayana maana na imani yetu haina maana”(Rej.1Kor.15: 14). Kwa sababu ya umuhimu wa tukio la ufufuko wa Yesu, siku ya ufufuko iliitwa siku ya Bwana (Ufu.1: 10). Katika lugha ya kilatini siku ya Bwana huitwa Dominika. Wafuasi wa Yesu waliona umuhimu wa kuienzi siku ya Bwana- yaani Dominika au Jumapili wakaifanya kuwa siku ya kumega Mkate kama kumbukumbu ya siku ile ya karamu ya mwisho.

Siku ya kwanza ya juma ilikuwa pia ni siku ya kwanza ya enzi mpya ya maisha; kumsubiri Bwana wetu Yesu Kristo kwa ujio wa pili wa kuwahukumu wazima na wafu.

Utamaduni huu wa kusali Jumapili uliendelea miongoni mwa wakristo hadi karne ya nne, ulipopata nguvu zaidi baada ya Kaisari Konstantino kuitangaza Jumapili kuwa siku ya mapumziko katika dola yake. Kaisari Konstantino katika vita na mpinzani wake Maxentius. Usiku mmoja Kaisari Konstantino aliota ndoto, akiwa katika ndoto aliona maono mfano wa msalaba halafu akasikia maneno haya “katika ishara hiyo utashinda”. Hapo aliamua kubandika ishara ya msalaba katika ngao za askari wake, hatimaye mwaka 312 aliweza kumshinda vitani mpinzani wake katika daraja la Milvia karibu na Roma. Tangu hapo ishara ya msalaba (ambayo ni ishara ya ushindi dhidi ya mauti na kifo kutokana na kifo cha Kristo msalabani) ilipata heshima ikawa ishara ya uzima. Kaisari Konstantino alizidi kuimarisha uhuru wa watoto wa Mungu, pale alipotangaza Jumapili iwe siku ya mapumziko kutokana na ufufuko wa Yesu; siku iliyokuwa na uzito zaidi kuliko siku ile ya sabato, yaani siku ya saba ya juma, ile ya Agano la kale. Konstantino alifanya haya katika karne ya nne, wakati zoezi la kupumzika siku ya Jumapili lilikuwa linafanywa na wafuasi wa Yesu tangu karne ya kwanza. Hivyo tusichanganye mambo hapa kwa kusema kuwa kupumzika Jumapili kulianzishwa na Konstantino. Yeye alichokifanya ni kutoa ruhusa rasmi katika dola yake katika tendo ambalo wakristo walikuwa wakilifanya tangu karne ya kwanza.

Historia ya kupumzika Jumapili si ndogo. Jinsi muda ulivyosonga mbele, miongoni mwa wakristo wakatokea watu walioamua kurudi nyuma kwenda mpaka kwenye Agano la Kale, yaani kupumzika na kuabudu katika siku ya kwanza ya juma, yaani Jumamosi.

Kwa maana hiyo utakuta baadhi ya madhehebu ya kikristo yanaendelea kufuata maendeleo ya historia yaliyohamishia sabato siku ya kwanza ya juma iliyo siku ya ufufuko wa Bwana, ambayo ni sabato mpya na wapo wale walioamua kurudi nyuma kwenye sabato ya kiyahudi yaani sabato ya Agano la Kale hawa ni wenzetu wasabato.

Maelezo ya jumla kufuatia maswali tunayoulizwa juu ya sabato

Sababu zinazotufanya sisi wakatoliki tusali Jumapili ni hizi:

§  Sababu ya kwanza kubwa na ya msingi ni ufufuko wa Bwana wetu Yesu Kristo ambaye alifufuka siku ya kwanza ya juma, yaani Jumapili. Hili tunalipata katika vifungu vifuatavyo: -Mt.28: 1; Lk. 24:1; Yn. 20:1. Hivi kufuatia umuhimu wa tendo hili la kufufuka Yesu kristo, mitume na wakristo wa kwanza waliifanya siku ya kwanza ya juma kuwa ndiyo siku ya mapumziko. Siku hiyo walipata mafundisho kuhusu njia yao mpya na waliadhimisha Ekaristi Takatifu, tendo lililoitwa kuumega Mkate, Rej. Mdo. 20:7. Tena kwa sababu ya umuhimu wa tukio la ufufuko wa Yesu, siku hiyo ya kwanza ya juma iliitwa “siku ya Bwana” Rej. Ufu. 1:10.

§  Pili, Yesu mwenyewe baada ya ufufuko wake alikuwa akiwatokea wanafunzi wake katika siku ya kwanza ya juma, yaani Jumapili,

§  Tatu, Roho Mtakatifu aliwashukia mitume na watu waliokuwepo nao siku ya kwanza ya juma,

§  Nne, siku ya kwanza ya juma ndiyo siku ambayo Mungu alianza kazi yake ya kuumba ulimwengu,

Maana ya msingi ya sabato ni kukoma, kuacha au kupumzika kufanya kazi. Hivi sabato si Agano kama wengine wasemavyo. Zaidi sana sabato si jina la siku fulani katika wiki. Sabato ni kitendo cha kutenga siku fulani moja katika juma ili kumwabudu Mungu. Kwa wenzetu wayahudi siku waliyokuwa wamemtengea Mungu, ilikuwa ni siku ya saba ya juma na walikuwa na sababu zao za msingi.

Vigezo walivyotumia kuichagua siku ya saba ni:

(a)   Kukumbuka kitendo cha kuondolewa kutoka utumwani Misri.

(b)  Sabato ilikuwa ni alama kuwa Mungu aliliteua taifa la Isreli kuwa mali yake.

(c)   Kuiga kile alichokifanya Mungu, kwamba alipumzika siku ya saba, baada ya kumaliza kazi ya uumbaji.

Hivyo ndiyo vigezo walivyotumia wayahudi katika uchaguzi wao wa siku ya saba ya juma.

Kanisa Katoliki limeiga utamaduni huo wa kusali Jumapili au siku ya kwanza ya juma toka kwa mitume waliofanya hivyo siku hiyo. Mmoja asifikiri kwamba ni viongozi wa Kanisa ndio waliojitungia utaratibu au utamaduni huu katika kipindi fulani baada ya mitume kufa, la hasha. Kanisa Katoliki linaushika utamaduni huu tangu nyakati za mitume wa Yesu. Wengine wanadhani kulikuwa na mkutano fulani wa Kanisa Katoliki uliojipitishia uamuzi wa kusali Jumapili, la hasha. Kwani Maandiko Matakatifu yanaweka bayana kabisa jambo hili.

Watu wa kwanza kupumzika siku ya Jumapili ni wafuasi wa kwanza wa Yesu, katika karne ya kwanza. Kigezo kikubwa walichotumia ni ufufuko wa Bwana wetu Yesu Kristo. Ufufuko wa Kristo ndiyo kilele cha ushindi dhidi ya dhambi na mauti. Ufufuko wa Yesu ndio unaoleta maana hata katika kulisoma Agano la Kale. Yesu alipofufuka ndipo watu walianza kusoma upya Agano la Kale na kupata maana sahihi ya ujumbe wa Mungu kwa wanadamu. Hivi kwa yeyote anayetaka kusoma Biblia na kuielewa vizuri, kiini cha yote ni ufufuko wa Yesu. Yesu mwenyewe anasema, “mwana wa mtu anauwezo hata juu ya sabato”, (Rej. Mk. 2:28). Bila shaka wale wanaosali siku ya kwanza ya juma wamechagua kilichobora zaidi, yaani Bwana Yesu, ambaye ni Bwana wa sabato. Yeyote asiyeipokea siku ya ufufuko wa Yesu kwa namna ya juu sana, huyo si mkristo. (Rej.1Kor.15:14). Siku ya ufufuko ndiyo inayotufanya sisi sote leo tumfuate Kristo. Kama Kristo asingelifufuka bila shaka dini ya kikristo isingekuwepo.

Katika Maandiko Matakatifu Mungu anasema ikumbuke siku ya sabato na Kanisa linasema shika kitakatifu siku ya Bwana yaani Jumapili.

Ni kweli kabisa, Kanisa Katoliki katika amri yake ya sita, linawaalika waamini wake kushiriki Misa Takatifu siku ya Bwana na sikukuu zilizoamriwa. Ufufuko wa Yesu siku ya kwanza ya juma-Jumapili ni uumbaji mpya. Mungu amependa kuumba upya ulimwengu katika mwanae Yesu Kristo baada ya kuharibiwa na dhambi ya wazazi wetu wa kwanza Adamu na Eva. Kama Mungu baba alivyoanza kuumba siku ya kwanza naye Yesu Kristo ameumba ulimwengu upya siku ya kwanza ya juma ya ufufuko wake. Maana yake nini? Maana yake ni kwamba siku ya kwanza ya juma, imekuwa siku yenye umuhimu zaidi kuliko sherehe na sikukuu zote zinazofahamika hapa duniani.

Zaidi ya hayo, Jumapili (siku ya kwanza ya juma) ndiyo inayoikamilisha maana nzima ya siku ya sabato na kututangazia sisi wanadamu pumziko la milele katika Mungu. Kristo mwenyewe alisema, “msidhani kuwa nimekuja kutengua sheria na mafundisho ya manabii. Sikuja kutengua bali kukamilisha”(Mt. 5: 17). Vile vile sabato ni kivuli tu, ukweli wenyewe ni ufufuko wa Yesu siku ya kwanza ya Juma- yaani Jumapili.

Mtume Paulo anaeleza vizuri sana juu ya ukweli huu, “Kwa hiyo basi msikubali kupewa masharti na mtu yeyote kuhusu vyakula au vinywaji, siku ya sherehe, sikukuu ya mwezi mpya au sabato. Mambo ya aina hiyo ni kivuli tu ya yale yatakayokuja, ukweli wenyewe ndiye Kristo”

Kufuatia maelezo haya, unaweza kuona kuwa kamwe Kanisa Katoliki halipingani na Mungu, bali lipo upande wa Mungu na kutangaza ukweli huu kwamba, Kristo alifufuka na ufufuko wa Kristo ni ukamilifu wa Mungu katika kumkomboa binadamu dhidi ya dhambi na mauti. Kumpinga Mungu ni kwenda kinyume na mapenzi ya Mungu.

THE END

Nb: Sehemu ya majibu haya ni kutoka kwenye Maandiko Matakatifu, pia Seminari Kuu Peramiho katika vipindi cha Radio Maria Songea.

UKIWA NA MASWALI USISITE KUTUMA KATIKA BLOG HII (Kwa lugha ya English na Kiswahili).  

GOD LOVES THE WORLD, HE LOVES YOU

You may not know me, but I know everything about you. - Ps. 139:1

I know when you sit down and when you rise up. - Ps. 139:2

I am familiar with all your ways. - Ps. 139:3

Even the hairs on your head are numbered. - Mt. 10.29:30

For you were made in my image. - Gen. 1:27

In Me you live and move and have your being. - Acts 17: 28

For you are my offspring. - Acts. 17:28

I knew you even before you were conceived. - Jer. 1:4-5

I chose you when I planned creation. - Eph. 1:11-12

You were not a mistake, for all your days are written in my book. - Ps.139: 15-16

I determined the exact time of your birth and where you would live. - Acts 17:16

You are fearfully and wonderfully made.  - Ps. 139:14

I knit you together    in your mother’s womb. - Ps. 139:13

And brought you forth on the day you were born. - Ps. 71:6

I have been misrepresented by those who don’t know me. -  Jn. 8:41-44

I am not distant and angry, but am the complete expression of love. - I Jn. 4: 16

And it is my desire to lavish my love on you.  - I Jn. 3: 1

Simply because you are my child and I am your Father. - I Jn. 3: 1

I offer you more than your earthly father ever could. - Mt. 7:11

For I am the perfect father. - Mt. 5: 48

Every good gift that you receive comes from my hand.- Js. 1:17

For I am your Provider and I meet all of your needs. - Mt. 6: 31-33

My plan for your future has always been filled with hope. - Jer. 29:11

Because I love you with an everlasting love. - Jer.31.3

My thoughts towards you are countless as the sand on the seashore. - Ps. 139: 17-18

And I rejoice over you with singing. - Zeph. 3:17

I will never stop doing good to you. - Jer. 32: 40

For you are my treasured possession. - Ex. 19:5

I desire to establish you with all my heart and all my soul. - Jer. 32: 41

And I want to show you great and marvelous things. - Jer. 33:3

If you seek me with all your heart you will find me. - Deut. 4: 29

Delight in me and I will give you the desires of your heart. - Ps. 37: 4

For it is I who gave you those desires. - Phil. 2: 13

I am able to do more for you than you could possibly imagine.-  Eph. 3: 20

For I am your greatest Encourager. - 2 Thes. 2: 16-17

I am also the Father who comforts you in all your troubles. - 2 Cor. 1: 3-4

When you are broken hearted, I am close to you. - Ps. 34: 18

As a Shepherd carries a lamb, I have carried you close to my heart. - Is.40:11

One day I will wipe away every tear from your eyes. - Rev. 21: 3-4

And I will take away all the pain you have suffered on this earth. - Rev. 21: 3-

4

I am your father and I love you even as I love my son, Jesus. - Jn. 17: 23

For in Jesus, my love for you is revealed. - Jn. 17: 26

For he is the exact representation of my being. - Heb. 1: 3

He came to demonstrate that I am for you, not against you. - Rom. 8: 31

And to tell you that I am not counting your sins. - 2 Cor. 5: 18 - 19

Jesus died so that you and I could be reconciled. - 2 Cor. 5: 18-19

His death was the ultimate expression of my love for you. - I Jn. 4:10

I gave up everything I loved that I might gain your life. - Rom. 8: 31 - 32

If you receive the gift of my son Jesus, you receive me. - I Jn. 2: 23

And nothing will ever separate you from my love again. - Rom. 8: 38-39

Come home and I will throw the biggest part heaven has ever seen.  – Lk.15:7

I have always been Father, and will always be Father. - Eph. 3: 14 - 15

My question is …Will you be my child? - Jn.1: 12-13

I am waiting for you. - Lk. 15: 11- 32

MESSAGE OF HIS HOLINESS POPE FRANCIS
FOR LENT 2017

"The Word is a gift. Other persons are a gift"

Dear Brothers and Sisters,

Lent is a new beginning, a path leading to the certain goal of Easter, Christ’s victory over death. This season urgently calls us to conversion. Christians are asked to return to God “with all their hearts” (Joel 2:12), to refuse to settle for mediocrity and to grow in friendship with the Lord. Jesus is the faithful friend who never abandons us. Even when we sin, he patiently awaits our return; by that patient expectation, he shows us his readiness to forgive (cf. Homily, 8 January 2016).

Lent is a favourable season for deepening our spiritual life through the means of sanctification offered us by the Church: fasting, prayer and almsgiving. At the basis of everything is the word of God, which during this season we are invited to hear and ponder more deeply. I would now like to consider the parable of the rich man and Lazarus (cf. Lk 16:19-31). Let us find inspiration in this meaningful story, for it provides a key to understanding what we need to do in order to attain true happiness and eternal life. It exhorts us to sincere conversion.

1. The other person is a gift

The parable begins by presenting its two main characters. The poor man is described in greater detail: he is wretched and lacks the strength even to stand. Lying before the door of the rich man, he fed on the crumbs falling from his table. His body is full of sores and dogs come to lick his wounds (cf. vv. 20-21). The picture is one of great misery; it portrays a man disgraced and pitiful.

The scene is even more dramatic if we consider that the poor man is called Lazarus: a name full of promise, which literally means God helps. This character is not anonymous. His features are clearly delineated and he appears as an individual with his own story. While practically invisible to the rich man, we see and know him as someone familiar. He becomes a face, and as such, a gift, a priceless treasure, a human being whom God loves and cares for, despite his concrete condition as an outcast (cf. Homily, 8 January 2016).

Lazarus teaches us that other persons are a gift. A right relationship with people consists in gratefully recognizing their value. Even the poor person at the door of the rich is not a nuisance, but a summons to conversion and to change. The parable first invites us to open the doors of our heart to others because each person is a gift, whether it be our neighbour or an anonymous pauper. Lent is a favourable season for opening the doors to all those in need and recognizing in them the face of Christ. Each of us meets people like this every day. Each life that we encounter is a gift deserving acceptance, respect and love. The word of God helps us to open our eyes to welcome and love life, especially when it is weak and vulnerable. But in order to do this, we have to take seriously what the Gospel tells us about the rich man.

2. Sin blinds us

The parable is unsparing in its description of the contradictions associated with the rich man (cf. v. 19). Unlike poor Lazarus, he does not have a name; he is simply called “a rich man”. His opulence was seen in his extravagant and expensive robes. Purple cloth was even more precious than silver and gold, and was thus reserved to divinities (cf. Jer 10:9) and kings (cf. Jg 8:26), while fine linen gave one an almost sacred character. The man was clearly ostentatious about his wealth, and in the habit of displaying it daily: “He feasted sumptuously every day” (v. 19). In him we can catch a dramatic glimpse of the corruption of sin, which progresses in three successive stages: love of money, vanity and pride (cf. Homily, 20 September 2013).

The Apostle Paul tells us that “the love of money is the root of all evils” (1 Tim 6:10). It is the main cause of corruption and a source of envy, strife and suspicion. Money can come to dominate us, even to the point of becoming a tyrannical idol (cf. Evangelii Gaudium, 55). Instead of being an instrument at our service for doing good and showing solidarity towards others, money can chain us and the entire world to a selfish logic that leaves no room for love and hinders peace.

The parable then shows that the rich man’s greed makes him vain. His personality finds expression in appearances, in showing others what he can do. But his appearance masks an interior emptiness. His life is a prisoner to outward appearances, to the most superficial and fleeting aspects of existence (cf. ibid., 62).

The lowest rung of this moral degradation is pride. The rich man dresses like a king and acts like a god, forgetting that he is merely mortal. For those corrupted by love of riches, nothing exists beyond their own ego. Those around them do not come into their line of sight. The result of attachment to money is a sort of blindness. The rich man does not see the poor man who is starving, hurting, lying at his door.

Looking at this character, we can understand why the Gospel so bluntly condemns the love of money: “No one can be the slave of two masters: he will either hate the first and love the second, or be attached to the first and despise the second. You cannot be the slave both of God and of money” (Mt 6:24).

3. The Word is a gift

The Gospel of the rich man and Lazarus helps us to make a good preparation for the approach of Easter. The liturgy of Ash Wednesday invites us to an experience quite similar to that of the rich man. When the priest imposes the ashes on our heads, he repeats the words: “Remember that you are dust, and to dust you shall return”. As it turned out, the rich man and the poor man both died, and the greater part of the parable takes place in the afterlife. The two characters suddenly discover that “we brought nothing into the world, and we can take nothing out of it” (1 Tim 6:7).

We too see what happens in the afterlife. There the rich man speaks at length with Abraham, whom he calls “father” (Lk 16:24.27), as a sign that he belongs to God’s people. This detail makes his life appear all the more contradictory, for until this moment there had been no mention of his relation to God. In fact, there was no place for God in his life. His only god was himself.

The rich man recognizes Lazarus only amid the torments of the afterlife. He wants the poor man to alleviate his suffering with a drop of water. What he asks of Lazarus is similar to what he could have done but never did. Abraham tells him: “During your life you had your fill of good things, just as Lazarus had his fill of bad. Now he is being comforted here while you are in agony” (v. 25). In the afterlife, a kind of fairness is restored and life’s evils are balanced by good.

The parable goes on to offer a message for all Christians. The rich man asks Abraham to send Lazarus to warn his brothers, who are still alive. But Abraham answers: “They have Moses and the prophets, let them listen to them” (v. 29). Countering the rich man’s objections, he adds: “If they will not listen either to Moses or to the prophets, they will not be convinced even if someone should rise from the dead” (v. 31).

The rich man’s real problem thus comes to the fore. At the root of all his ills was the failure to heed God’s word. As a result, he no longer loved God and grew to despise his neighbour. The word of God is alive and powerful, capable of converting hearts and leading them back to God. When we close our heart to the gift of God’s word, we end up closing our heart to the gift of our brothers and sisters.

Dear friends, Lent is the favourable season for renewing our encounter with Christ, living in his word, in the sacraments and in our neighbour. The Lord, who overcame the deceptions of the Tempter during the forty days in the desert, shows us the path we must take. May the Holy Spirit lead us on a true journey of conversion, so that we can rediscover the gift of God’s word, be purified of the sin that blinds us, and serve Christ present in our brothers and sisters in need. I encourage all the faithful to express this spiritual renewal also by sharing in the Lenten Campaigns promoted by many Church organizations in different parts of the world, and thus to favour the culture of encounter in our one human family. Let us pray for one another so that, by sharing in the victory of Christ, we may open our doors to the weak and poor. Then we will be able to experience and share to the full the joy of Easter.

From the Vatican, 18 October 2016

FRANCIS