Malti
English (UK)[:mt]Niżżel il-fuljett tal-Kelma tal-Ħajja bil-Malti
“Imma kien għaddej minn hemm wieħed Samaritan, wasal ħdejh, rah u tħassru” (Lq 10,33).
Martina kienet qed tivvjaġġa fuq il-metrò f’waħda mill-ibliet il-kbar tal-Ewropa. Il-passiġġieri kienu kollha ffukati fuq il-mowbajl li kellhom f’idejhom. Virtwalment kienu konnessi bejniethom, iżda fil-fatt dawn kienu maqbuda f’nassa ta’ iżolament. U dan wassal lil Martina biex tistaqsi lilha nnifisha: “M’għadx għandna l-ħila nħarsu f’għajnejn xulxin?”.
Din l-esperjenza hi komuni ħafna, speċjalment f’soċjetajiet fejn hemm ħafna ġid materjali u fejn il-faqar tar-rabtiet bejn il-bnedmin qiegħed dejjem jiżdied. Iżda l-Vanġelu hu dejjem hemm, lest li joffri proposta oriġinali u kreattiva li hi kapaċi “ġġedded kollox” (1).
Fid-diskursata fit-tul li l-għaref tal-Liġi kellu ma’ Ġesù, dan staqsieh x’kellu jagħmel biex jiret il-ħajja ta’ dejjem (2), u Ġesù wieġbu bil-parabbola famuża tas-Samaritan it-tajjeb: Qassis u Levita, tnejn min-nies rispettati ħafna fis-soċjetà ta’ dak iż-żmien, raw raġel mal-ġenb tat-triq li kienu attakkawh il-ħallelin; iżda dawn għaddew minn ħdejh u baqgħu sejrin.
“Imma kien għaddej minn hemm wieħed Samaritan, wasal ħdejh, rah u tħassru.”
Ġesù pproponielu mudell lill-għaref tal-Liġi, li kien jaf sew x’jgħid il-kmandament tal-imħabba lejn il-proxxmu (3). Tah bħala mudell lil wieħed raġel barrani, li kien meqjus bħala għadu. Meta dan il-barrani ra lir-raġel ferut, tħassru, tqanqlet fih il-ħniena, sentiment li jitwieled fil-qalb tal-bniedem, u flok ma kompla l-vjaġġ li kien qed jagħmel, resaq lejn dan il-ferut u ħa ħsiebu.
Ġesù jaf li l-bniedem hu miġruħ bid-dnub. Propju għalhekk il-missjoni tiegħu hi li jfejjaq il-qlub tal-bnedmin bil-ħniena u l-maħfra li Alla jagħti b’ġenerożità kbira. B’hekk dawn il-qlub ikunu kapaċi jgħixu qrib tal-oħrajn u jaqsmu magħhom ir-realta’ tal-ħajja.
“(…) Jekk irridu nitgħallmu nħennu bħalma jagħmel il-Missier, jekk irridu nkunu perfetti bħalu, jeħtieġ inħarsu lejn Ġesù, li jurina l-milja tal-imħabba tal-Missier. (…) L-imħabba għandha valur kbir li jagħti sens lil kollox (…); l-imħabba tesprimi ruħha bl-ogħla mod fil-ħniena. Ħniena li tgħinna nħarsu b’għajnejn ġodda lejn dawk li ngħixu magħhom kuljum fil-familja, fl-iskola, fuq ix-xogħol … bla ma niftakru fid-difetti u l-iżbalji tagħhom; bla ma niġġudikaw, imma billi naħfru lil min ikun għamlilna d-deni; anzi billi ninsew”(4).
“Imma kien għaddej minn hemm wieħed Samaritan, wasal ħdejh, rah u tħassru.”
Fl-aħħar tat-tweġiba li Ġesu’ ta lill-għaraf tal-Liġi, insibu stedina ċara li titlob minna deċiżjoni: “Mur, u agħmel hekk int ukoll”(5). Ġesu’ jtenni din l-istess stedina lil dawk kollha li jilqgħu l-Kelma tiegħu. Hu jistedinna nersqu qrib tal-oħrajn u nkunu lesti “mmissu” il-ġrieħi ta’ dawk li niltaqgħu magħhom kuljum fit-toroq tal-ħajja. U jekk irridu nkunu qrib tal-oħrajn kif jitlob minna l-Vanġelu, jeħtieġ l-ewwelnett nitolbu lil Ġesù jfejjaqna mill-għama tal-preġudizzji u tal-indifferenza li ma tħalliniex naraw lil hinn minna nfusna. Imbagħad, is-Samaritan jgħallimna li jrid ikollna l-ħila ngħixu dik il-ħniena li lilu qanqlitu saħansitra biex jirriskja ħajtu stess. Ejjew nagħmlu bħalu: ejjew inkunu lesti li nagħmlu l-ewwel pass lejn il-persuna l-oħra, li nkunu lesti li nisimgħuha u nieħdu fuqna t-tbatija tagħha, ħielsa mill-ġudizzji u bla ma ninkwetaw li “qed naħlu l-ħin”.
Din kienet l-esperjenza li għamlet tfajla Koreana: “Ippruvajt ngħin tfajla oħra iżgħar minni li ma kenitx tal-istess kultura tiegħi u li ma tantx kont nafha. Għalkemm ma tantx kont naf x’ser naqbad nagħmel, għamilt il-kuraġġ u ppruvajt. Bqajt milquta meta ndunajt li waqt li kont qed noffri l-għajnuna tiegħi, bdejt inħossni qed infieq mill-ġrieħi li kelli fija jien”.
Din il-Kelma tal-Ħajja toffrilna ċavetta tad-deheb biex ngħixu l-ħajja ta’ Nsara: twassalna biex nagħrfu li aħna lkoll bnedmin, li fina hemm ix-xbieha t’Alla, u tgħallimna negħlbu b’kuraġġ dawn il-limiti kollha li jifirduna minn xulxin. Jekk nagħrfu dan u ngħixuh, inkunu nistgħu inwessgħu ħarsitna minn fuq “aħna” għal fuq “kulħadd”, u niskopru mill-ġdid li aħna familja waħda.
Letizia Magri
u l-grupp tal-Kelma tal-Ħajja
1: Ara Ap 21,5.
2: Ara. Lq 10, 25-37.
3: Dt 6,5; Lv 19,18.
4: C. Lubich, Kelma tal-Ħajja Ġunju 2002, (Parole di Vita, a cura di Fabio Ciardi, (Opere di Chiara Lubich 5), Città Nuova, Roma, 2017, pġ. 659
5: Lq, 10.37[:en]
“But a Samaritan while travelling came near him; and when he saw him, he was moved with pity” (Lk 10:33).
Martine was on the metro in one of the main European cities; all the passengers were absorbed in their phones. She thought how the people may have been connected virtually but were really trapped in isolation and said to herself, ‘Are we no longer able to look each other in the eye?’
This has become an everyday experience, especially in societies which are rich in material goods but increasingly poor in human relationships. However, the Gospel always offers its original, creative proposal, to ‘make all things new’ (1).
In the long dialogue with the lawyer who asked Jesus what to do to inherit eternal life2, Jesus replied with the famous parable of the Good Samaritan: a priest and a Levite, respected figures in the society of the time, saw a man assaulted by robbers and lying on the roadside, but they passed him by.
“But a Samaritan while travelling came near him; and when he saw him, he was moved with pity.”
To the lawyer who was very familiar with the divine commandment to love one’s neighbour (3), Jesus gave the example of a foreigner who was considered to be a schismatic and an enemy. The man saw the wounded traveller, but he allowed himself to be moved by compassion, a feeling that comes from within, from deep in the human heart. So he interrupted his journey, approached the man and took care of him.
Jesus knows that every human being is wounded by sin and his very mission is: to heal hearts with God’s mercy and gratuitous forgiveness, so that they too may be capable of closeness and sharing.
‘… To learn to be merciful like the Father, perfect like him, we must look at Jesus, the full revelation of the Father’s love… Love is the absolute value that gives meaning to everything else … and finds its highest expression in mercy. Mercy helps us to see the people we live with each day in a new light, in our family, at school, at work, without remembering their faults and mistakes. It helps us not to judge, but to forgive the wrongs we have suffered. Indeed, to forget them’ (4)
“But a Samaritan while travelling came near him; and when he saw him, he was moved with pity.”
The final and decisive response comes as a clear invitation: ‘Go and do likewise’ (5). This is what Jesus repeats to anyone who welcomes his Word: to become a neighbour by taking the initiative to ‘touch’ the wounds of those encountered each day along the paths of life.
To live evangelical closeness, first of all we must ask Jesus to heal us of the blindness of prejudice and indifference, which prevent us from seeing beyond ourselves. Then, from the Samaritan, we can learn the ability for compassion which moved him to put his own life on the line. Let’s imitate his readiness to take the first step toward others, his willingness to listen to them, to make their pain our own, free from judgment and from the anxiety of ‘wasting time.’
This is what happened to a young woman from Korea: ‘I tried to help a teenager who wasn’t from my culture and whom I didn’t know well. Even though I didn’t know exactly what to do or how, I found the courage to try and to my surprise, by offering that help, I found that my own inner wounds had been healed.’
This Word offers us the golden key for living out a Christian humanism. It makes us aware of our common humanity, in which the image of God is reflected and it teaches us to courageously overcome the limits of physical and cultural ‘closeness.’ From this perspective, it becomes possible to expand the boundaries of ‘us’ to the horizon of ‘everyone’ and to rediscover the very foundations of social life.
Compiled by Letizia Magri
and the Word of Life team
1cf. Rev 21:5
2cf. Lk 10:25–37
3cf. Dt. 6:5; Lv. 19:18
4(C. Lubich, Word of Life, June 2002, in Words of Life, edited by Fabio Ciardi, Città Nuova, Rome, 2017, p. 659).
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