THE STRENGTH FROM ABOVE

Acts 2: 1-11; 1Cor 12: 3b-7, 12-13; Jho 20: 19-23

        We are celebrating the great solemnity of Pentecost, conclusion of the fifty days of the paschal season and its fullness. This solemnity celebrates the coming of the Holy Spirit upon the first disciples and the beginning of the mission of the Church, community of the new covenant. It celebrates also the sure of the presence of this Spirit in the Church and within us. This is the Spirit of Jesus and the Father, the Spirit of Consolation for those who feel the physical absence of Jesus; the Spirit of strength for those who need courage to be true witness of Jesus to all; the Spirit of unity so that the testimony about Jesus should be convincing.

        The readings, specially the first and the third ones, start speaking about some place where the disciples were gathered together, sharing common expectations and commitments, but not very motivated because the opposition of the Jewish society against teachings of Jesus and his followers. Jesus promised to be with them always and advised them to wait for the strength from above, which would come upon them soon. So they maintained their faith in the word of Jesus and persevered in prayer, asking God for this strength. Suddenly, according to the time and the will of God, the Spirit came and filled all and the environment. According to the gospel of John this great gift of the Holy Spirit was given in the same day of the Resurrection as expression of the new life of Jesus to all. The Jewish feast of Pentecost became Feast of the new creation through the action of the Spirit of Jesus. All were transformed, recreated. Like this, the church, community of the followers of Jesus, started its journey united, strengthened, opened to whole world.

      Jesus blew his Spirit upon his disciples. Through the action of his Holy Spirit the Christian community received the gift of the peace and the joy in order to proclaim the marvellous deeds of God, promoting reconciliation among the peoples. The gift of the different tongues shows that the Church is called in order to be present in the reality of the people, of the cultures and to dialogue with them using accessible language, which creates understanding and communion. Through the action of the Holy Spirit all people are been called to the communion and brotherhood, that is, from many tongues to unique language, the language of the love. The human language and the love of God are mixed in order to arise, from all cultures, only one people, a people totally renewed, proclaiming in different ways the wonders of the Lord.

        This liturgy is invitation to the unity and charity of Christ. As Christians, we are members of his body. This body needs to work well in order to perform its finality. The people need not only to listen to good things about Jesus, but need also to see the truth of this announcement through their testimony of communion of the Christians. The Mtakatifu John Paul II wrote in the encyclical Ut Unum Sint that the search for unity and full communion among the Christians is not optional activity, but it makes part of the mission of the Church as servant of Christ (UUS, 20). As Christian community we need to reassume this commitment from the style of Christ, according his way of think, feeling, working. Although the past was painful for the Christianity and it continues causing many wounds among the Christians, we are motivated by the love and the grace of the Holy Spirit to forgive one another and to live reconciled. Reconciliation is gift given to the Christian community as mission and it is the condition for the unity, according to desire of Christ: “May all be one”. May the Holy Spirit help us in this purpose. Come, Holy Spirit!

 Fr. Ndega

NGUVU KUTOKA JUU

Mdo 2: 1-11; 1Wak 12: 3b-7, 12-13; Yo 20: 19-23

       Tunaadhimisha sikukuu ya Pentekoste, hitimisho ya siku hamsini za muda ya Paska  na ukamilifu wake. Sikukuu hii inasherehekea ujio wa Roho Mtakatifu juu ya wanafunzi wa kwanza na mwanzo wa ujumbe wa Kanisa, Jumuiya ya Agano Jipya. Pentekoste inasherehekea pia uhakika wa uwepo wa Roho kanisani na ndani yetu. Hiyo ni Roho ya Yesu na Baba; huyo ni Roho ya Faraja kwa wale wanaohisi kutokuwako kwa Yesu; ni Roho ya Nguvu kwa wale wanaohitaji ujasiri ili kuwa mashahidi wa kweli wa Yesu kwa wote; ni Roho ya umoja ili ushahidi kuhusu Yesu uwe wa kuaminika.

           

           Masomo, hasa somo la kwanza na somo la tatu, yanaanzisha kuongea kuhusu baadhi ya mahali ambapo wafuasi walikuwa wamekusanyika, kushiriki pamoja matarajio yao na ahadi, lakini si kwa msukumu sana kwa sababu ya upinzani wa jamii ya Wayahudi dhidi ya mafundisho ya Yesu na wafuasi wake. Yesu aliahidi kuwa pamoja nao siku zote na aliwashauri kusubiri nguvu kutoka juu, ambayo angekuja juu yao karibuni. Hivyo waliimarisha imani yao katika neno la Yesu na wakasubiri kwa uvumilivu, wakimwomba Mungu ili wapate nguvu hii. Ghafla, kwa mujibu wa muda na mapenzi ya Mungu, Roho akaja akijaa wote na mahali mote. Kulingana na Injili ya Yohana zawadi hii kuu ya Roho Mtakatifu ilitolewa katika siku moja ya Ufufuko kama maonyesho ya maisha mapya ya Yesu kwa wote. Sikukuu ya Pentekoste ya Wayahudi ikawa Sikukuu ya uumbaji mpya kupitia ya kitendo cha Roho ya Yesu. Wote walibadilishwa na kuumbwa tena. Kama hii, kanisa, jumuiya ya wafuasi wa Yesu, lilianza safari lake kwa umoja, kwa nguvu na linalofunguliwa kwa dunia nzima.

       Yesu aliivuvia Roho yake juu ya wanafunzi wake. Kupitia tendo la Roho wake Mtakatifu jumuiya ya kikristo alipokea zawadi ya amani na furaha ili kutangaza matendo ya ajabu ya Mungu, ikisaidia maridhiano kati ya watu. Zawadi ya lugha tofauti inaonyesha kwamba Kanisa linaitwa ili kuwa uwepo katika hali halisi ya watu na kuongea nao kutumia lugha rahisi, ambayo inajenga ufahamu na ushirika. Kupitia tendo la Roho Mtakatifu watu wote wameitwa kwa ushirika na udugu, ni kwamba, kutoka lugha nyingi kwa lugha ya kipekee, lugha ya upendo. Lugha za binadamu na upendo wa Mungu ni mchanganyiko ili kutokea, kutokana na tamaduni zote, watu wamoja tu, watu wapya kabisa wakitangaza maajabu ya Bwana kwa njia tofauti.

        Liturujia hii ni mwaliko kwa umoja na upendo wa Kristo. Kama wakristo sisi ni sehemu za mwili wake. Mwili huu unahitaji kutenda vizuri ili kufikia lengo lake. watu wanahitaji si tu kusikiliza mambo mema kuhusu Yesu, lakini wanahitaji pia kuona ukweli wa tangazo hili kupitia  ushuhuda wa ushirika wa Wakristu. Mtakatifu Yohane Paulo wa II aliandika katika waraka Ut Unum Sint kwamba kutafuta umoja na ushirika kamili miongoni mwa Wakristo sio shughuli huria, lakini ni sehemu ya ujumbe wa Kanisa kama mtumishi wa Kristo (UUS, 20). Kama jumuiya ya kikristo tunahitaji kuchukua ahadi hii kwa njia ya Kristo, kwa mujibu njia yake ya kufikiri, kuhisi, kutenda. Ingawa siku za nyuma zilikuwa chungu kwa Ukristo na inaendelea kusababisha majeraha mengi miongoni mwa Wakristo, sisi tunahamasishwa kwa upendo na neema ya Roho Mtakatifu kusameheana na tuishi kwa kurudiana. Maridhiano ni zawadi iliyopewa jumuiya ya kikristo kama ujumbe na kigezo kwa umoja, kulingana na matarajio ya Kristu, “ili wao wawe kitu kimoja”. Roho Mtakatifu atusaidie katika lengo hili.

Fr Ndega

Mapitio: Sara

THE GOSPEL DOESN’T HAVE BORDER

Acts 1, 1-11; Eph 4, 1-13; Mk 16, 15-20

     The feast of today clarifies to us the mystery of the presence of Jesus. Jesus didn’t leave the heaven when he came to us and didn’t abandon us when he was taken up to heaven. The Ascension of Jesus speaks about the new way of his presence among us, announcing new stage of his mission. It is the time of the Church, community of the disciples of Jesus. The central message about that it is very clear in the two texts of Luke: The Gospel and Acts of Apostles as continuity. In the Gospel he presents the actions of Jesus and in the Acts the actions of his disciples helped by his Holy Spirit, new way of presence of God among them.

      The apparitions of Jesus during some time motivated his disciples to recover the reason of the discipleship, overcoming fears and doubts about the reality of the resurrection. All these experiences were very new for them and Jesus understood that was necessary to be patient because their little faith. The process was long, but very effective, causing great transformation in the lives of the disciples: from fearful men to courageous witnesses. In his last words to them Jesus helped them to understand the connection between everything he deed and taught with the reality of the kingdom of God. The reality of the kingdom of God was revealed through the gestures of Jesus and continues through the actions of those who carry out his mission up to the ends of the earth. To wait being filled by the strength from above is to abandon themselves to the action of God as instruments of his salvation. This work doesn’t belong to men but comes from God. The Spirit was in the beginning of creation, in the beginning of the mission of Jesus and should conduct the mission of the community of his disciples.

       The first testimony of the community of the disciples of Jesus is the unity which was guaranteed by the Spirit of Jesus. Each one is called to do the best of himself in order to preserve this unity as reason of identity. In the community all have received gifts from God in order to be gift to one another, joining forces to contribute to up build of the same body, which is holy and living because is the same Spirit who acts in it. Like this the mystery of the presence of Jesus is revealed, since we cannot separate the body from the head.  

      Jesus is the unique with authority given directly from the Father to reveal his plan of salvation. He shared this authority with his disciples in order to serve the people, guaranteeing abundant life to all. The criterion to experience this abundant life is the faith, which comes to us through the reality of the baptism. The disciples were sent as messengers of good news to all humanity because the gospel doesn’t have border. Jesus had promised to them to accompany their journey until the end. Although his physical presence is not more possible, his Spirit is guaranteed to motivate them in their mission. The presence constant of the Spirit of Jesus in the journey of his apostles and in the life of all who believe in him has made effective their words through signs and marvellous deeds.   

        The angels said to the first disciples and repeat to us today, “why are you looking up to heaven”. What does it mean? Sure, as Christians, we need to turn our look at Jesus, our model and head in order to continue his work with faithfulness, but we cannot stay stopped looking up to heaven. This situation might be sign of accommodation or paralysis. The Lord wants us watchful and actives. Blessed are those servants who will be serving when their Lord returns.  The Christian life is contemplation and action, faith and deeds. The signs of the active presence of Jesus are the works of those who believe in him and follow his footsteps. May the action of the Holy Spirit make our experience of Jesus effective in our daily life, showing concrete signs of our commitment with him and his mission. 

Fr Ndega

INGILI HAINA MPAKA

Mtdo 1, 1-11; Waef 4, 1-13; Marko 16, 15-20

       Sikukuu ya leo inatufafanulia fumbo la uwepo wa Yesu. Yesu hakuiacha mbingu alipokuja kwetu na hakutuacha alipochukuliwa mbinguni. Kupaa kwake Yesu kunaongea kuhusu njia mpya ya uwepo wake miongoni mwetu, kutangaza hatua mpya ya kazi yake. Huu ni wakati wa Kanisa, jumuiya ya wanafunzi wa Yesu. Ujumbe muhimu kuhusu huo ni wazi sana katika maandiko mawili ya Luka, Injili na Matendo ya Mitume. Katika Injili anazawadisha vitendo ya Yesu, na andiko la Matendo ya Mitume anazawadisha vitendo ya wanafunzi wake waliosaidiwa na Roho wake, aliye njia mpya ya uwepo wa Mungu miongoni mwao.    

        Mizimu ya Yesu kwa baadhi ya muda iliwahamasisha wanafunzi wake kujipatia maana ya uanafunzi, wakishinda hofu na mashaka kuhusu hali ya ufufuko wake. Uzoefu huo wote ulikuwa mpya sana kwao na Yesu alifahamu kwamba ilikuwa lazima kuwa na utulivu kwa sababu imani yao ndogo. Mwendo ulikuwa mrefu, lakini ufanisi sana, ukisababisha mabadiliko makubwa maishani mwa wanafunzi: kutokana na wanaume wenye hofu kwa mashahidi wenye ujasiri. Katika maneno ya mwisho kwao, Yesu aliwasaidia kufahamu uhusiano kati ya kila kitu alichotenda na kufundisha na hali halisi ya Ufalme wa Mungu. Hali halisi ya Ufalme wa Mungu ilidhihirishwa kupitia ishara za Yesu na inaendeleza kupitia matendo ya wale wanaouchukua ujumbe wako mpaka miisho ya ardhi. Kuongoja kujaa na nguvu kutoka kwa juu ni kujisalimisha kwa tendo la Mungu kama vyombo vya wokovu wake. Kazi hii haitoki kwa binadamu, bali inatoka kwa Mungu. Roho ilikuwapo katika mwanzo wa uumbaji, katika mwanzo wa ujumbe wa Yesu na lazima kuongoza kazi ya jamii ya wanafunzi wake.

          Ushahidi wa kwanza wa jamii ya wanafunzi ya Yesu ni umoja uliodhaminiwa na Roho ya Yesu. Kila mtu anaitwa kufanya bora ya mwenyewe ili kuhifadhi umoja huu kama maana ya utambulisho. Katika jamii tumezipokea zawadi kutoka kwa Mungu ili tuwe zawadi sisi kwa sisi, kujiunga nguvu ili kuchangia kwa kuendeleza kujenga kwa mwili mmoja, ambao ni takatifu na hai kwa sababu ni Roho moja inayotenda ndani yake. Kama hii fumbo la uwepo wa Yesu linadhihirishwa, kwa maana hatuwezi kutenganisha mwili kutoka kichwa.

          Yesu ni peke yake na mamlaka iliyopewa moja kwa moja kutoka kwa Baba ili kudhihirisha mpango wake wa wokovu. Alishiriki mamlaka hii na wanafunzi wake ili watumikie watu, wakidhamini maisha mengi kwa wote. Kigezo kupitia maisha mengi haya ni imani, ambayo huja kwetu kupitia hali ya ubatizo. Wanafunzi  walitumwa kama wajumbe wa habari njema kwa wanadamu wote kwa sababu injili haina mpaka. Yesu alikuwa amewaahidia kuandamana safary yao mpaka upeo. Ingawa uwepo wake wa mwili usionekana zaidi, Roho wake inadhaminiwa ili kuwahamasisha katika kazi yao. Uwepo wa Roho ya Yesu daima katika safari ya mitume yake na maishani ya wote waliomwamini umeyafanya maneno yao ufanisi kupitia ishara ningi na matendo mazuri.

         Malaika waliwaambia wanafunzi wa kwanza na wanatuambia siko ya leo: “mbona mmesimama mkitazama mbinguni?” hakika kama Wakristo tunahitaji kurudisha mtazamo wetu kwa Yesu, modeli yetu na kichwa chetu ili tuendeleze kazi yake kwa uaminifu, lakini hatuezi Kubaki komwa kutazama mbinguni. Hali halisi hii inaweza kumaanisha utazamaji na upooza. Bwana anatutaka wenye uangalifu na watendaji. “Wabarikiwa watumishi wale ambao watakuwa wakitumikia Bwana wao atakaporudi”. Maisha ya Kikristu ni tafakari na kitendo, imani na matendo. Ishara za uwepo utenzaji wa Yesu ni mapendo ya wale wanaomwamini na wanayofuata nyayo yake. Kitendo cha Roho Mtakatifu kifanye uzoefu wetu wa Yesu ufanisi katika maisha yetu ya kila siku, kuonyesha ishara za ahadi yetu naye na ujumbe wake.   

Fr. Ndega

Mapitio: Sara

TO LOVE JUST AS GOD LOVES

Acts 10: 25-26, 34-35, 44-48; 1John. 4: 7-10; John 15: 9-17

      God doesn’t discriminate the people because he loves and in the love there is no discrimination. God accept all those who worship him and live the fraternity. Adoration and fraternity are correlates and those who worship him in this way, they worship in Spirit and in the truth. The Spirit came down upon those who were listening to the Word of God, through the mouth of Peter, confirming that God treats all on equal level. Before God nobody has more dignity than others. God doesn’t promote privilege and doesn’t accept prominence, but expect commitment with his way of thinking and acting. The justification for that way is his free love for all.  

  

       St. John in his letter makes invitation to reciprocal love because the love come from God and those who love, they know God. So, to love is to know. To know in the bible is not an intellectual experience but experience of intimacy. God knows because he loves. To know God is to love him, performing with him an intimate experience. God is love and so loved the humanity that sent his only Son as supreme expression of this love in order to teach the people how to love truly. From this experience we got life because only the love generates life and only those who accept to be involved in this relationship of love between the Father and the Son, experience new life. 

       “The Son loved us just the Father loves the Son”. This text makes part of the message of departure of Jesus. The content is his inheritance, what he had as essential to leave for those who should continue his mission. The essential of the teachings of Jesus is the love. The love has his source in God because God is love and loves the Son. The presence of the Son among the human beings made this love known. The love is the essence of God; it is the reason of his communion. The human beings are fruit of this communion and are invited to involve themselves in the same communion, remaining in the love of Christ. The condition to remain in his love is to live his teachings, that is, to love one another just as he loved us and gave himself for us. Jesus is not forced to love us. On the contrary, his love is expression of all his joy: joy of his communion with the Father, joy of being among the human beings, joy of choosing men as collaborators in his mission, joy of giving the life for them. Sharing his love with us Jesus fills our life with intense joy because for him love and joy walk together. Like this, only the one who love truly is happy really.

       

       The love is the reason of the salvation of the world, because it was for love that the Son of God lay down his life. According to Jesus the value of a true friendship is measured by the ability to give the life for love. Jesus is our friend because did this well. He chose us and appointed us to go and to bear much fruit and fruit which endures. We’ll be his friends if we have courage of loving like him. He identifies himself with those who are sent in his name. This identification is fruit of his love in us, because is proper of the love to create identity and sense of belonging. If we remain united to him we will be people of communion and able to promotes communion in our communities. It is the first testimony we have to bear: “See how they love one another”! It was the comment about the First Christians. Their love was expressed through the mutual acceptance, sharing, perseverance in prayer together and simplicity of heart. Is it our life expression of what we believe? How can the daily life of our communities express better this reality of the First Christian Communities?

Besides of generating communion in the community, the love open us to other people outside, who need also to be welcomed. Those who love truly don’t discriminate the people, and are attentive to special situations, learning from God who loves all, but loves with priority the poor and powerless ones. Like this also the mother loves all her children, but has special care for the sick one. So, let us think about our love for those who need more in the community.

  

Fr Ndega

KUPENDA KAMA MUNGU ANAVYOPENDA

Mdo. 10: 25-26, 34-35, 44-48; 1Yoh. 4: 7-10; Yo 15: 9-17

     Mungu hawabagui watu kwa maana anapenda na katika upendo hakuna ubaguzi. Mungu anawakaribisha wale wanaomwabudu na wanaishi kwa udugu. Kuabudu na udugu ni uhusiano na wale ambao wanamwabudu kwa njia hii, wanaabudu kwa Roho na ukweli. Roho Mtakatifu aliwashukia wale ambao wakalisikiliza Neno la Mungu kupitia kinywa chake Petro, akidhibitisha kwamba Mungu anawatendea wote kwa usawa. Mbele ya Mungu hakuna mtu wa heshima zaidi kuliko mwingine. Mungu hakuzi upendeleo na hakubali umaarufu, bali anatarajia ahadi kwa njia yake ya kufikiri na kutenda. Maana kwa njia hii ni upendo wake wa uhuru kwa wote.      

      Mtakatifu Yohana katika waraka wake anawaalika watu kupendana kwa sababu upendo kutoka kwa Mungu na wale wanaopenda wanamjua Mungu. Basi, kupenda ni kujua. Kujua katika Biblia si uzoefu wa akili, lakini ni uzoefu wa ndani. Mungu anajua kwa sababu anapenda. Kumjua Mungu ni kumpenda, kufanya naye uzoefu wa ndani. Mungu ni upendo na aliwapenda sana wanadamu kwamba alimtuma Mwanawe pekee kama maonyesho makuu ya upendo huu ili kuwafundisha watu jinsi ya kupenda kwa kweli. Kutokana uzoefu huu tulipata maisha kwa maana upendo tu unayazaa maisha na wale ambao wanakubali kuhusishwa katika uhusiano wa upendo kati ya Baba na Mwana, wanaishi maisha mapya.

      “Mwana alitupenda kama Baba anavyompenda”. Andiko hili la injili ni sehemu ya ujumbe wa maagano ya Yesu. Yaliyomo ya ujumbe huu ni urithi wake Mwalimu, aliokuwa na kama muhimu zaidi ili kuacha kwa wale ambao lazima waendeleze kazi yake. Umuhimu wa mafundisho ya Yesu ni kupenda. Upendo una chanzo chake katika Mungu kwa sababu Mungu ni upendo na anampenda Mwana. Uwepo wa Mwana miongoni mwa wanadamu uliufanya upendo huu kujulikana. Upendo ni ndani ya Mungu; ni maana ya ushirikiano wake. Wanadamu ni matokeo ya ushirikiano huu na wanaalikwa kujihusisha katika ushirikiano huu sawa, kukaa katika upendo wa Kristu. Kigezo ili kukaa katika upendo wake ni kuishi mafundisho yake, ni kwamba, kupendana kama alivyotupenda na akajitoa kwetu. Yesu halazimishwi kutupenda. Upendo wake ni maonyesho ya furaha yake yote: furaha ya ushirikiano wake na Baba, furaha ya kuwa miongoni mwa wanadamu, furaha ya kuwachagua wanadamu kama washirika katika kazi yake, furaha ya kuutoa uhai kwao. Kuushiriki upendo wake nasi, Yesu anayajaa maisha yetu kwa furaha kubwa kwa sababu kwa yeye upendo na furaha inatembea pamoja. Kama hii, mtu tu anayependa kwa kweli ni wenye furaha ya kweli.  

      Upendo ni maana ya wokovu wa ulimwengu, kwa sababu ilikuwa kwa upendo kwamba Mwana wa Mungu aliutoa uhai wake. Kulingana na Yesu thamani ya urafiki wa kweli hupimwa kwa uwezo wa kuyasalimisha maisha kwa upendo. Yesu ni rafiki yetu kwa sababu alifanya hivyo vizuri sana. Alituchagua na alituteua kuenda na kuyazaa matunda, na matunda yanayodumu. Tutakuwa marafiki zake ikiwa tuna ujasiri wa kupenda kama yeye alivyopenda. Anajitambua na wale wanaotumwa katika jina lake. Utambulisho huu ni matokeo ya upendo wake ndani yetu kwa sababu ni sahihi/tabia ya upendo kuumba utambulisho na hisia ya miliki. Ikiwa tunakaa pamoja naye tutakuwa watu wa ushirika na tutaweza kusaidia ushirika katika jumuiya zetu. Huu ni ushahidi wetu  wa kwanza: Mwone kama wanavyopendana”! Ilikuwa maoni kuhusu Wakristu wa Kwanza. Upendo wao ulionyeshwa kupitia ridhaa wao kwa wao, kushiriki pamoja, uvumilivu katika maombi pamoja na unyenyekevu wa moyo. Je, maisha yako ni maonyesho ya yale wewe huamini? Itawezekanaje jumuiya zetu kuonyesha hali halisi hii ya Jumuiya za Kwanza?

      Badala ya kuuzaa ushirikiano katika jumuiya, upendo hutufungua kwa watu wengine nje, wanaohitaji kukaribishwa pia. Wale wanaopenda kweli hawabagui watu na ni makini kwa hali halisi maalum, kujifunza kutoka kwa Mungu, anayewapenda wote, lakini anapendelea maskini na wale hawana nguvu. Kama hii pia mama, anawapenda watoto wake wote, lakini ana utunzaji maalum kwa mtoto mgonjwa. Basi, tufikiri kuhusu upendo wetu kwa wale wanaohitaji zaidi katika jumuiya.    

Fr Ndega

Mapitio: Sara

THE JOY OF THE VOCATION

Acts 4, 8-12; 1John 3,1-2; John 10,11-18

         We are celebrating the Sunday of Good Shepherd and of the vocations. This Sunday is invitation to thank to God for the great gift of the vocation and to ask him to continue blessing his church with the increasing of the vocations. This proposal was initiative of the pope Paul VI, in 1964, motivating all Church to the commitment with the vocational sake. The prayer for the vocations is also obedience to the appeals of Jesus of “praying to the owner of the harvest to send out workers to gather in his harvest, because the harvest is large, but there are few workers (cf. Mt 10, 37-38). The vocation is a gift, it is a calling of God; it is a necessity of the church and baptismal identity. The vocational cultivation start in the family and the one who calls expects always a generous answer from those who are called. Let us reflect about this reality through richness of the readings of this liturgy in order to live with enthusiasm our vocation.

        In the First reading the apostles are caught and questioned about the good done to a paralysed person. Their answer before the Jewish authority confirms the strength of the Holy Spirit acting in their lives. For them, each moment was always a new opportunity of witnessing to the new life offered by Jesus to all who believe in him. The mission of Jesus was directed to all people. He is the fullness of the revelation of God and only through him the people can find salvation. According to St John, though the mission of Jesus the people became children of God and they are called to establish deep relationship with him just like the Son establishes with the Father. The reason of this identity of children is his love for the humanity. Only the love creates familiarity and intimacy. Only through the love it is possible to live as children of God and to spend the life for the sake of Jesus and his message of salvation. Only the person who loves is able to overcome all rivalry, competition, tribalism and discrimination, spending all his/her energies with the essential.

        In the gospel of John we have the revelation of Jesus as Good Shepherd. He is the Good Shepherd because loves his sheep and is willing to lay down for their sake. He takes after of them and spends all his energies for their lives. The relationship of intimacy between the Son and the Father is the referential for the relationship between Jesus and his sheep. The freedom of the Son is expression of the intensity of love received from the Father. In the gratuity and generosity of his gesture of surrender is expressed all his love for the sake of his sheep. Being sheep of the flock of the Good Shepherd Jesus is to be willing to listen to his voice and to follow his instructions because he desires only the good of the flock. His intention reaches also those who don’t know him, but one day will listen to his voice and will walk in unity with him. The lack of commitment of those who aren’t shepherd causes dispersion of the flock. The flock needs good shepherds.

        In Jesus, good shepherd, God manifests all his care for his people in passionate way, giving right direction for their lives. The resistance to the voice of Jesus is resistance in doing God’s will and to live the familiarity with him.  The correct answer to his calling in the actual reality is the good disposition to live his Words, very attentive to his inspirations in order to act with wisdom in the reality around us. From God we learn to take after of the vocations, especially among the youth.   

        The church has necessity of good vocations in order to continue with fidelity the mission received from Jesus, the Good Shepherd. We are called to act like the first disciples, who assumed the vocation and mission entrusted to them with joy and enthusiasm. The new identity lived as disciples of Jesus remained us about the importance of the vocation received in our baptism through which we became priests, prophets and shepherds. The true vocational living must be imitation of the gestures and feelings of the Good Shepherd in his care for the sheep, assuming with responsibility the task of leadership for the good of people of God and flock of Jesus.

Fr Ndega

FURAHA YA WITO

Kutafakari kutoka Matendo 4, 8-12; 1Yohana 3,1-2; Yohana 10,11-18

          Tunaadhimisha Jumapili ya Mchungaji mwema na Jumapili ya miito. Jumapili hii ni mwaliko kumshukuru Mungu kwa zawadi kuu ya wito na kumwomba ili kuendelee kulibariki Kanisa lake kwa kuongezeka kwa miito. Pendekezo hili lilianzishwa na baba mtakatifu Paulo wa VI, katika mwaka elfu moja mia tisa sitini na nne, likihamasisha Kanisa lote kwa ahadi kwa ajili ya wito. Maombi kwa miito ni pia utii kwa mavutio ya Yesu ya kuomba kwa mwenyeji wa mavuno ili atume wafanyakazi kufanyika mavunoni mwake kwa sababu mavuno ni makubwa, lakini wafanyakazi ni wachache (cf. Mt 10, 37-38). Wito ni zawadi, mwito wa Mungu. Huu ni mahitaji ya Kanisa na utambulisho wa ubatizo. Kilimo cha wito huanza katika familia na mtu anayealika hutarajia jibu kwa ukarimu daima kutoka wale ambao wanaalikwa. Tutafakari kuhusu hali halisi hii kupitia utajiri wa masomo ya liturujia hii ili tuuishi wito wetu kwa shauku.  

          Katika Somo la kwanza mitume wanakamatwa na wanaulizwa maswali kuhusu miujiza iliyofanywa kwa mtu aliyepoozwa. Jibu lao kabla ya viongozi vya wayahudi linathibitisha nguvu ya Roho Mtakatifu ikitenda maishani mwao. Kwao kila kipindi kilikuwa nafasi mpya kushuhudia maisha mapya yaliyotolewa na Yesu kwa wote wanaoamini kwake. Kazi ya Yesu ilielekezwa kwa watu wote. Yeye ni ukamilifu wa ufunuo wa Mungu na kupitia yeye tu watu wanaweza kupata wokovu. Kulingana na Mtakatifu Yohana, kupitia kazi ya Yesu watu walikuwa watoto wa Mungu na wanaalikwa kufanya uhusiano wa ndani naye jinsi Mwana alivyofanya na Baba. Maana ya utambulisho huo wa watoto ni upendo wake kwa ubinadamu. Upendo tu unazalisha kifamilia na uhusiano wa ndani. Kupitia upendo tu inawezekana kuishi kama watoto wa Mungu na kuyatumia maisha kwa ajili ya Kristu na ujumbe wake wa wokovu. Mtu anayependa tu huweza kushinda upinzani, ushindani, ukabila na ubaguzi, kutumia nguvu zake kwa muhimu zaidi.

          Katika injili ya Yohana tuna ufunuo wa Yesu kama Mchungaji Mwema. Yeye ni Mchungaji Mwema kwa sababu anawapenda kondoo wake naye yuko tayari kufa kwa ajili yao. Anawatendea na anazitumia nguvu zake kwa ajili ya maisha yao. Uhusiano wa ndani kati ya Mwana na Baba ni rejea kwa uhusiano kati ya Yesu na kondoo wake. Uhuru wa Mwana ni maonyesho ya upendo kwa nguvu aliopokea kutoka kwa Baba. Katika ukarimu na bure ya ishara yake ya kujisalimisha kwake upendo wake unaonyeshwa kwa ajili ya kondoo wake. Kuwa kondoo wa kundi la Mchungaji Mwema Yesu ni kuwa tayari kuisikiliza sauti yake na kuzifuata mafundisho yake kwa sababu yeye hutarajia mema tu ya kundi. Kusudi lake linafikia pia wale ambao hawamjui, lakini siku moja wataisikiliza sauti yake na watatembea katika umoja pamoja naye. Kosa la ahadi ya wale ambao si wachungaji husababisha usambazaji wa kundi. Kundi linahitaji wachungaji wema.

          Katika Yesu, Mchungaji Mwema, Mungu anaonyesha ulinzi wake kwa watu wake kwa njia yenye hamu, kuutoa upande haki kwa maisha yao. Upinzani dhidi ya sauti ya Yesu ni upinzani ili kuifanya mapenzi ya Mungu na kuishi uhusiano wa familia naye. Jibu haki kwa mwito wake siku hizi ni tabia nzuri kuishi Maneno yake, makini sana kwa msukumo zake ili kutenda kwa busara katika hali halisi kandokando yetu. Kutoka kwa mfano wa Mungu sisi hujifunza kuutendea miito, hasa miongoni mwa vijana.

          Kanisa lina mahitaji ya miito mizuri ili kuendelea kwa uaminifu kazi ilipokewa kutoka kwa Yesu, Mchungaji Mwema. Tunaalikwa kutenda kama wanafunzi wa kwanza, ambao waliuchukua wito na kazi iliyowakabidhiwa kwa furaha na shauku. Utambulisho upya uliishi kama wafuasi wa Yesu unatukumbusha kuhusu umuhimu wa wito uliopokewa katika ubatizo wetu kupitia huo tulikuwa makuhani, manabii na wachungaji. Kuishi kwa kweli kwa wito lazima kuwa uigaji wa ishara  na hisia za Mchungaji Mwema katika ulinzi wake kwa kondoo, kuchukua kwa wajibu kazi ya uongozi kwa wema wa watu wa Mungu ambao ni kundi la Yesu.

Fr Ndega

Mapitio: Rose Mong'are