ALL SAINTS' DAY - Thurs. November 1

Who Are the Saints?
Commentary for the Feast of All Saints' Day by Father Raniero Cantalamessa, OFM Cap
For some time now, scientists have been sending signals into the cosmos, hoping for a response from some intelligent being on some lost planet. The Church has always maintained a dialogue with the inhabitants of another world -- the saints. That is what we proclaim when we say, "I believe in the communion of the saints." Even if inhabitants outside of the solar system existed, communication with them would be impossible, because between the question and the answer, millions of years would pass. Here, though, the answer is immediate because there is a common center of communication and encounter, and that is the risen Christ.

Perhaps in part because of the time of the year in which it falls, the feast of All Saints' Day has something special that explains its popularity and the many traditions linked to it in some sectors of Christianity. The motive is what John says in the second reading. In this life, "we are God's children now; what we shall be has not yet been revealed." We are like the embryo in the womb of a mother yearning to be born. The saints have been "born" (the liturgy refers to the day of death as "the day of birth," "dies natalis.") To contemplate the saints is to contemplate our destiny. All around us, nature strips itself and the leaves fall, but meanwhile, the feast of the saints invites us to gaze on high; it reminds us that we are not destined to wither on this earth forever, like the leaves.

The Gospel reading is the beatitudes. One in particular inspires the selection of this passage: "Blessed are those who hunger and thirst for justice, they shall be satisfied." The saints are those who have hungered and thirsted for justice, that is, in biblical language, for sanctity. They have not resigned themselves to mediocrity; they have not been content with half-measures.

The first reading of the feast helps us to understand who the saints are. They are "those who have washed their robes in the blood of the Lamb." Sanctity is received from Christ; it is not our own production. In the Old Testament, to be a saint meant "to be separated" from all that is impure; in the Christian understanding, it is, rather, the opposite, that is, to "be united" to Christ.

The saints, that is, the saved, are not only those mentioned in the calendar or the book of the saints. The "unknown saints" also exist: those who risked their lives for their brothers, the martyrs of justice and liberty, or of duty, the "lay saints," as someone has called them. Without knowing it, their robes have also been washed in the blood of the Lamb, if they have lived according to their consciences and if they have been concerned with the good of their brothers.

A question spontaneously arises: What do the saints do in heaven? The answer is, also here, in the first reading: The saved adore, they prostrate themselves before the throne, exclaiming, "Blessing and glory, wisdom and thanksgiving …" The true human vocation is fulfilled in them, that of being "praise to the glory of God" (Ephesians 1:14). Their choir is directed by Mary, who continues her hymn of praise in heaven, "My soul proclaims the greatness of the Lord." It is in this praise that the saints find their happiness and joy. "My spirit rejoices in God." A man is who he loves and who he admires. Loving and praising God, we identify ourselves with God, participate in his glory and in his own happiness.

One day, a saint, St. Symeon the New Theologian, had a mystical experience of God that was so strong he exclaimed to himself, "If paradise is no more than this, it is enough for me." But the voice of Christ told him, "You are very poor if you content yourself with this. The joy you have experienced in comparison to paradise is like the sky painted on paper in comparison to the real sky."
[Translation by ZENIT]
* * *  Father Raniero Cantalamessa ofm cap is the Pontifical Household preacher.

Chosen from and for men

                                            Readings for October 28, 2012

 

         Thirtieth Sunday in Ordinary Time (B)

I        It-30 Ħadd matul is-Sena  (B)

         Messalin B pp 498

Reading 1     - Jeremiah 31:7-9

Thus says the LORD: Shout with joy for Jacob, exult at the head of the nations; proclaim your praise and say: The LORD has delivered his people, the remnant of Israel. Behold, I will bring them back from the land of the north; I will gather them from the ends of the world, with the blind and the lame in their midst, the mothers and those with child; they shall ret urn as an immense throng. They departed in tears, but I will console them and guide them; I will lead them to brooks of water, on a level road, so that none shall stumble. For I am a father to Israel,
Ephraim is my first-born.  This is the Word of the Lord.

L-Ewwel Qari - Qari mill-Ktieb tal-Profeta Ġeremija.    (31, 7-9)

Dan igħid il-Mulej :  Għannu bil-ferħ għal Ġakobb, sellmu lill-ewlieni fost il-ġnus! Xandru, faħħru u niedu: "Il-Mulej salva l-poplu tiegħu, il-fdal ta' Israel!" Arawni, se nġibhom minn art it-tramuntana, niġborhom mil-ibgħad art, ilkoll kemm huma, l-għomja u z-zopop, in-nisa bit-tfal u n-nisa fil-ħlas; kotra  kbira terġa' lura  hawn. Jiġu bil-biki; imma nfarraġhom jiena u nġibhom lura.   Immexxihom lejn ilma ġieri, minn mogħdijiet watja biex ma jitfixlux.. Għax jien  missier għal Iżrael,  Efrajm hu ibni l-kbir." Il-Kelma tal-Mulej

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Responsorial Psalm - Ps 126:1-2, 2-3, 4-5, 6

                      

When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.                           

R. (3) The Lord has done great things for us; we are filled with joy.

Then they said among the nations,
"The LORD has done great things for them."
The LORD has done great things for us;
we are glad indeed.                                                      

R. (3) The Lord has done great things for us; we are filled with joy.

Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those that sow in tears
shall reap rejoicing.                                                    

R. (3) The Lord has done great things for us; we are filled with joy.

Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.                                

R. (3) The Lord has done great things for us; we are filled with joy.

Salm Responsorjali       -  Salm 125 (126)

Meta l-Mulej reġġa' lura l-imjassra ta' Sijon,

konna qisna mitlufa f'ħolma;

imbagħad bid-daħk imtela fommna,

u  b'għajjat ta' ferħ ilsienna.                             

R/  Kbir f'għemilu l-Mulej magħna!

Imbagħad bdew igħidu fost il-ġnus;

"Kbir f'għemilu l-Mulej magħhom!"

Kbir f'għemilu l-Mulej magħna!

U aħna bil-ferħ imtlejna.                    

R/  Kbir f'għemilu l-Mulej magħna!

Biddel, Mulej, xortina,

bħall-widien ta' Neġeb!

Dawk li jiżirigħu fid-dmugħ

jaħsdu bl-għana ta' ferħ.                                   

R/  Kbir f'għemilu l-Mulej magħna!

Huma sejrin, imorru  jibku,

Iġorru  iż-żerriegħa għaż-żrigħ.

Iżda huma u ġejjin  lura, jiġu b'għana ta' ferħ,

Iġorru l-qatet f'idejhom.                        

R/  Kbir f'għemilu l-Mulej magħna!

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Reading 2     -  Hebrews 5:1-6

Brothers and sisters: Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins. He is able to deal patiently with the ignorant and erring, for he himself is beset by weakness and so, for this reason, must make sin offerings for himself as well as for the people. No one takes this honor upon himself but only when called by God, just as Aaron was. In the same way, it was not Christ who glorified himself in becoming high priest, but rather the one who said to him: You are my son: this day I have begotten you;
just as he says in another place: You are a priest forever according to the order of Melchizedek.

- This is the Word of the Lord.

It-Tieni Qari - Qari mill-Ittra lil Lhud  ( 5,1-6)          

Kull qassis il-kbir meħud minn  fost il-bnedmin, hu mqiegħed għall-bnedmin f'dak li għandu  x'jaqsam ma' Alla, biex joffri doni u sagrifiċċji għad-dnubiet. Hu dak li jista' jagħder 'il dawk li ma jafux u li jiżbaljaw, għax huwa mlibbes bid-dgħufija;   u  minħabba f'hekk għandu joffri sagrifiċċji għad-dnubiet tiegħu ukoll, bħalma joffrihom għad-dnubiet tal-poplu. Ħadd ma għandu jieħu b'idejh dal-ġieħ għalih innifsu, imma biss min hu msejjaħ minn Alla, sewwasew  kif kien imsejjajħ  Aron.   Għax hekk ukoll Kristu ma tax lilu innifsu l-ġieħ li  jkun qassis il-kbir, imma dan  tahulu Alla, li qallu:"Ibni int; illum  jien nissiltek." U kif igħid ukoll band'oħra: 'Int qassis għal dejjem skond l-ordni ta' Melkisedek. Il-Kelma tal Mulej

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Gospel   -   Mark 10:46-52

As Jesus was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging. On hearing that it was Jesus of Nazareth, he began to cry out and say, "Jesus, son of David, have pity on me." And many rebuked him, telling him to be silent. But he kept calling out all the more, "Son of David, have pity on me." Jesus stopped and said, "Call him." So they called the blind man, saying to him, "Take courage; get up, Jesus is calling you." He threw aside his cloak, sprang up, and came to Jesus. Jesus said to him in reply, "What do you want me to do for you?" The blind man replied to him, "Master, I want to see."
Jesus told him, "Go your way; your faith has saved you." Immediately he received his sight
and followed him on the way.   This is the Word of the Lord.

L-Evanġelju - Qari mill-Evanġelju skond San Mark. (10:46-52)

F'dak iż-żmien,  waqt li Ġesu' kien ħiereġ minn Ġeriko, flimkien mad-dixxipli tiegħu u ma' kotra kbira ta'nies, kien hemm wieħed tallab agħma, jismu Bartilmew, bin Timew, bilqiegħda mal-ġenb tat-triq. Dan, meta sama' li kien Ġesu' ta' Nazaret. qabad jgħajjat u jgħid:  "Ġesu',  bin David, ikollok ħniena minni!" Kien hemm ħafna li bdew jgħajtu miegħu biex jiskot imma hu aktar beda jgħajjat:  "Bin David, ikollok ħniena minni!" Ġesu' waqaf u qal:  "Sejħulu." Huma sejħu l-agħma u qalulu: "Agħmel il-qalb!  Qum, qiegħed isejjaħlek." Dak tajjar il-mantar minn fuqu,  qabeż fuq riġlejħ u mar ħdejn Ġesu'. U Ġesu' kellmu u qallu:  "Xi  trid nagħmillek?" "Li nara, Rabbuni,"  wieġbu l-agħma. U Ġesu': "Mur, il-fidi tiegħek fejqitek". U minnfih raġa' beda jara, u baqa' miexi warajh fit-triq.  Il-Kelma tal-Mulej

                                                     

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NOTA  - Ghal min jaqra l-Kelma: 

Biex tara kopja tat-test bil-Malti (pdf)  kif ikun jidher meta tigi biex taqrah waqt il-quddiesa, mur ukoll f’dan is-sit:

http://liturgijamalta.org//rizorsi-liturgija/Qari-Hdud-B/B%20Matul%2030.pdf

Father Cantalamessa on the Priesthood

 Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from this Sunday's liturgy."Chosen from and for men"

The Gospel passage recounts the cure of the blind man of Jericho, Bartimaeus.

Bartimaeus is someone who does not miss an opportunity. He heard that Jesus was passing by, understood that it was the opportunity of his life and acted swiftly. The reaction of those present -- "and many rebuked him, telling him to be silent" -- makes evident the unadmitted pretension of the wealthy of all times: That misery remain hidden, that it not show itself, that it not disturb the sight and dreams of those who are well.

The term "blind" has been charged with so many negative meanings that it is right to reserve it, as the tendency is today, to the moral blindness of ignorance and insensitivity. Bartimaeus is not blind; he is only sightless. He sees better with his heart than many of those around him, because he has faith and cherishes hope. More than that, it is this interior vision of faith which also helps him to recover his external vision of things. "Your faith has made you well," Jesus says to him.

I pause here in the explanation of the Gospel because I am anxious to develop a topic present in this Sunday's second reading, regarding the figure and role of the priest. It is said of a priest first of all that he is "chosen from among men." He is not, therefore, an uprooted being or fallen from heaven, but a human being who has behind him a family and a history like everyone else.
   "Chosen from among men" also means that the priest is made of the same fabric as any other human creature: with the emotions, struggles, doubts and weaknesses of everybody else. Scripture sees in this a benefit for other men, not a motive for scandal. In this way, in fact, the priest will be more ready to have compassion, as he is also cloaked in weakness.

Chosen from among men, the priest is moreover "appointed to act on behalf of men," that is, given back to them, placed at their service -- a service that affects man's most profound dimension, his eternal destiny.

St. Paul summarizes the priestly ministry with a phrase: "This is how one should regard us, as servants of Christ and stewards of the mysteries of God" (1 Corinthians 4:1). This does not mean that the priest is indifferent to the needs -- including human -- of people, but that he is also concerned with these with a spirit that is different from that of sociologists and politicians. Often the parish is the strongest point of aggregation, including social, in the life of a country or district.

We have sketched the positive vision of the priest's figure. We know that it is not always so. Every now and then the news reminds us that another reality also exists, made of weakness and infidelity --- of this reality the Church can do no more than ask forgiveness.

But there is a truth that must be recalled for a certain consolation of the people. As man, the priest can err, but the gestures he carries out as priest, at the altar or in the confessional, are not invalid or ineffective because of it. The people are not deprived of God's grace because of the unworthiness of the priest. It is Christ who baptizes, celebrates, forgives; the priest is only the instrument.

I like to recall in this connection, the words uttered before dying by the country priest of Georges Bernanos: "All is grace."

Even the misery of his alcoholism seems to him to be a grace, because it has made him more merciful toward people. God is not that concerned that his representatives on earth be perfect, but that they be merciful.

[Translation by ZENIT]

Authority comes from serving

Readings for October 21, 2012

29^th Sunday in Ordinary Times Year B

Id-29 Ħadd matul is-Sena                                            

            Messalin  B p 492

READING 1     Isaiah 53:10-11

The LORD was pleased to crush him in infirmity. If he gives his life as an offering for sin, he shall see his descendants in a long life, and the will of the LORD shall be accomplished through him. Because of his affliction he shall see the light in fullness of days; through his suffering, my servant shall justify many, and their guilt he shall bear. This is the Word of The Lord.

L-EWWEL QARI      Isaija 53, 10-11

Il-Mulej ghogbu jghakksu bil-mard. Talli joffri ruhu b’sagrificcju ta’ riparazzjoni, huwa ghad jara nisel u jtawwal jiemu; u r-rieda tal-Mulej issehh bih. Wara t-tbatija tieghu ghad jara d-dawl, jixba’ bit-taghrif tieghu. Il-gust jiggustifika lill-qaddej tieghu quddiem il-kotra, u l-hazen taghhom jitghabba bih hu.   Il-Kelma tal-Mulej.

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RESPONSORIAL PSALM        Ps 33:4-5, 18-19, 20, 22 

Upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.     
R. (22) Lord, let your mercy be on us, as we place our trust in you.

See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.                           

R. (22) Lord, let your mercy be on us, as we place our trust in you.

Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.                           

R. (22) Lord, let your mercy be on us, as we place our trust in you.

SALM RESPONSORJALI        Salm 32 (33)

Sewwa hi l-kelma tal-Mulej,

kollox bil-fedeltà huwa ghamel.

Hu jhobb id-dritt u s-sewwa;

bit-tjieba tal-Mulej mimlija l-art.

 Rit: Ha tkun it-tjieba tieghek fuqna, Mulej, kif fik hi t-tama taghna!

Ara, ghajnejn il-Mulej fuq dawk li jibzghu minnu,

fuq dawk li jittamaw fit-tjieba tieghu,

Biex jehilsilhom mill-mewt hajjithom,

u jahjihom fi zmien il-guh.      

 Rit: Ha tkun it-tjieba tieghek fuqna, Mulej, kif fik hi t-tama taghna!

Ruhna tixxennaq ghall-Mulej,

hu l-ghajnuna u t-tarka taghna.

Ha tkun, Mulej, it-tjieba tieghek fuqna,

kif fik hi t-tama taghna.

Rit: Ha tkun it-tjieba tieghek fuqna, Mulej, kif fik hi t-tama taghna!

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READING 2    Hebrews 4:14-16

Brothers and sisters: Since we have a great high priest who has passed through the heavens,
Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest
who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin. So let us confidently approach the throne of grace to receive mercy and to find grace for timely help.  This is the Word of The Lord.

IT-TIENI QARI        Lhud 4, 14-16

Huti, meta ahna ghandna l-qassis il-kbir, li hu tassew kbir, qassis li dahal fis-smewwiet, Gesù, Bin Alla, ha nzommu shiha l-fidi taghna u nistqarruha. Ghax ahna ma ghandniex qassis kbir li ma jistax jaghder id-dghufija taghna, imma ghandna wiehed li kien imgarrab bhalna f’kollox, minbarra d-dnub.  Ha nersqu, mela, b’qalbna qawwija lejn it-tron tal-grazzja, biex naqilghu hniena u nsibu f’waqtha l-grazzja li nehtiegu.  Il-Kelma tal-Mulej

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GOSPEL   Mark 10:35-45

James and John, the sons of Zebedee, came to Jesus and said to him, "Teacher, we want you to do for us whatever we ask of you." He replied, "What do you wish me to do for you?" They answered him, "Grant that in your glory we may sit one at your right and the other at your left."
Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink
or be baptized with the baptism with which I am baptized?" They said to him, "We can."
Jesus said to them, "The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized; but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared." When the ten heard this, they became indignant at James and John. Jesus summoned them and said to them, "You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and to give his life as a ransom for many."  This is the Word of The Lord.

L-EVANGELJU      Mark 10: 35-45

F’dak iz-zmien, Gakbu u Gwanni, ulied Ûebedew, resqu lejh u qalulu: «Mghallem, dak li sa nitolbuk irriduk taghtihulna.» «Xi triduni naghmlilkom?» staqsiehom. U huma wegbuh: «Hallina noqoghdu wiehed fuq il-lemin tieghek u l-iehor fuq ix-xellug fil-glorja tieghek.»  Imma Gesù qalilhom: «Ma tafux x’intom titolbu. Ghandkom hila tixorbu l-kalci li sa nixrob jien, u titghammdu bil-maghmudija li biha sa nitghammed jien?» «Ghandna,» qalulu. Imbaghad qalilhom Gesù: «Il-kalci li sa nixrob jien tixorbuh, iva, u titghammdu wkoll bil-maghmudija li biha sa nitghammed jien; imma li wiehed joqghod fuq il-lemin jew fuq ix-xellug tieghi, din mhijiex haga tieghi li naghtiha jien, imma hi ghal dawk li ghalihom kienet imhejjija.» L-ghaxra l-ohra, meta semghu dan, sahnu ghal Gakbu u ghal Gwanni. Imma Gesù sejhilhom u qalilhom: «Tafu intom, dawk in-nies, li l-bnedmin jghodduhom bhala kapijiet tal-pagani, jahkmu fuqhom, u l-kbarat taghhom ihaddmu s-setgha taghhom fuqhom. Fostkom ma ghandux ikun hekk, imma min irid ikun kbir fostkom, ghandu jkun qaddej taghkom, u min irid ikun l-ewwel fostkom, ghandu joqghod ilsir ta’ kulhadd. Ghax hekk ukoll Bin il-bniedem, hu ma giex biex ikun moqdi, imma biex jaqdi u biex jaghti hajtu b’fidwa ghall-kotra.»   Il-Kelma tal-Mulej

NOTA  - Il-kitbiet  li jinsabu f'dan is-sit mhux qed jinkitbu bil-karattri Maltin biex kulhadd ikun jista' jaqrahom bil-font standard tas-sistema tieghu.   Ghal min jaqra l-Kelma:  Kopja tat-test li jinqara waqt il-quddies jista jinstab ukoll fis-sit: http://liturgijamalta.org//rizorsi-liturgija/Qari-Hdud-B/B%20Matul%2029.pdf  

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COMMENTARY  

FATHER CANTALAMESSA ON POWER   

   Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on this Sunday's liturgical readings.The Great Exercise Power

 After the Gospel on riches, this Sunday's Gospel gives us Christ's judgment on another of the great idols of the world: power.  

Power, like money, is not intrinsically evil. God describes himself as "the Omnipotent" and Scripture says "power belongs to God" (Psalm 62:11).

However, given that man had abused the power granted to him, transforming it into control by the strongest and oppression of the weakest, what did God do?   To give us an example, God stripped himself of his omnipotence; from being "omnipotent," he made himself "impotent."

He "emptied himself, taking the form of a servant" (Philippians 2:7). He transformed power into service. The first reading of the day contains a prophetic description of this "impotent" Savior. "He grew up like a sapling before him, like a shoot from the parched earth. ... He was spurned and avoided by men, a man of suffering, accustomed to infirmity."

Thus a new power is revealed, that of the cross: "Rather, God chose the foolish of the world to shame the wise" (1 Corinthians 1:27). In the Magnificat, Mary sings in advance this silent revolution brought by the coming of Christ: "He has thrown down the rulers from their thrones" (Luke 1:52).

Who is accused under this denunciation of power? Only dictators and tyrants? Would that it were so! It would refer, in this case, to exceptions. Instead, it affects us all. Power has infinite ramifications, it gets in everywhere, as certain sands of the Sahara when the sirocco wind blows. It even gets into the Church.

The problem of power, therefore, is not posed only in the political realm. If we stay in that realm, we do no more than join the group of those who are always ready to strike others' breast for their own faults. It is easy to denounce collective faults, or those of the past; it is far more difficult when it comes to personal and present faults.

Mary says that God "dispersed the arrogant of mind and heart; he has thrown down the rulers from their thrones" (Luke 1:51ff.). She singles out implicitly a precise area in which the "will to power" must be combated: our own hearts.Our minds -- the thoughts of the heart -- can become a kind of throne on which we sit to dictate laws and thunder against those who do not submit to us. We are, at least in our wishes if not in deeds, the "mighty on thrones."

Sadly, in the family itself it is possible that our innate will to power and abuse might manifest itself, causing constant suffering to those who are victims of it, which is often -- not always -- the woman.

What does the Gospel oppose to power? Service: a power for others, not over others!
Power confers authority, but service confers something more, authority that means respect, esteem, a true ascendancy over others. The Gospel also opposes power with nonviolence, that is, power of another kind, moral, not physical power.

Jesus said that he could have asked the Father for twelve legions of angels to defeat his enemies who were just about to crucify him (Matthew 26:53), but he preferred to pray for them. And it was in this way that he achieved victory.

Service is not always expressed, however, in silence and submission to power. Sometimes it can impel one to raise one's voice against power and its abuses. This is what Jesus did. In his life he experienced the abuse of the political and religious power of the time. That is why he is close to all those -- in any environment (the family, community, civil society) --who go through the experience of an evil and tyrannical power.

With his help it is possible not "to be overcome by evil," as he was not -- more than that, to "overcome evil with good" (Romans 12:21).[Translation by ZENIT]

Is God against us being rich?

Readings for October 14, 2012

         

           28^th Sunday in Ordinary Time Yr B

           It-28 Ħadd matul is-Sena B

          Messalin B p 487

        Reading 1 - Wisdom 7:7-11

I prayed, and prudence was given me; I pleaded, and the spirit of wisdom came to me. I preferred her to scepter and throne, and deemed riches nothing in comparison with her, nor did I liken any priceless gem to her; because all gold, in view of her, is a little sand, and before her, silver is to be accounted mire. Beyond health and comeliness I loved her, and I chose to have her rather than the light, because the splendour of her never yields to sleep. Yet all good things together came to me in her company, and countless riches at her hands. This is the Word of The Lord.

L-Ewwel Qari  -  Għerf 7, 7-11

Jien tlabt u qlajt għaqal; Sejjaħt, u ġie  fuqi l-ispirtu tal-għerf. Dan  l-għerf qistu aqwa minn kull xettru tron, u ntbaħt li l-għana m'hu xejn ħdejh. Ma  xebbaħtx miegħu l-ħaġra l-aktar prezzjuża, għax id-deheb kollu ħdejh mhuwiex ħlief ftit ramel, u l-fidda quddiemku qisha ftit  tajn. Aktar  mis-saħħa u s-sbuħija ħabbejtu, u għoġobni aktar mid-dawl; għax id-dija tiegħu ma tgħib qatt. Mal-għerf ġieni il-ġid kollu, u miegħu ġiebli għana bla qjies. Il-Kelma tal-Mulej

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Responsorial Psalm - pS 90:12-13, 14-15, 16-17

Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O LORD! How long?
Have pity on your servants!                                                       

R. (14) Fill us with your love, O Lord, and we will sing for joy!

Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
Make us glad, for the days when you afflicted us,
for the years when we saw evil.                                     

R. (14) Fill us with your love, O Lord, and we will sing for joy!

Let your work be seen by your servants
and your glory by their children;
and may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!                                      

R. (14) Fill us with your love, O Lord, and we will sing for joy!

Salm Responsorjali - Salm 89 (90)

           

Għalliemna ngħoddu jiem ħajjitna,

sabiex aħna nimxu bil-għaqal.

Dur lejna, Mulej!  Kemm se ddum?

Ħenn għall-qaddejja tiegħek.                            

R/   Imliena bit-tjieba tiegħek, Mulej.

Imliena kmieni bit-tjieba tiegħek,

biex nifirħu u nithennew ħajjitna kollha.

Ferraħna daqskemm għakkistna,

għas-snin li fihom rajna l-ħsara.               

R/   Imliena bit-tjieba tiegħek, Mulej.

Ħa jidher għemilek quddiem il-qaddejja tiegħek,

u l-kobor tiegħek quddiem uliedhom.

Ħa tkun fuqna l-grazzja ta' Alla Sidna!

Wettqilna inti  x-xogħol ta' idejna,

Wettaq, iva,  xogħol idejna.                                         

R/   Imliena bit-tjieba tiegħek, Mulej.

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Reading 2 - Hebrews 4:12-13

Brothers and sisters: Indeed the word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart. No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account. This is the Word of The Lord.

It-Tieni Qari – Lhud  4, 12-13

Ħuti,  l-Kelma ta' Alla hi ħajja u qawwija, taqta' aktar minn xabla b'żewġt ixfar; hija tinfed sa  jinfirdu minn xulxin ir-ruħ u l-ispirtu, u l-ġogi u l-mudullun;    u tgħarbel il-ħsibijiet u l-fehmiet tal-qalb. Xejn ma hemm fil-ħolqien li hu moħbi għalih, imma kollox hu miftuħ  għal għajnejn Alla, li lilu rridu nagħtu kont. Il-Kelma tal-Mulej.

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Gospel - Mark 10:17-30

As Jesus was setting out on a journey, a man ran up, knelt down before him, and asked him,
"Good teacher, what must I do to inherit eternal life? Jesus answered him, "Why do you call me good? No one is good but God alone. You know the commandments: You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother." He replied and said to him, "Teacher, all of these I have observed from my youth." Jesus, looking at him, loved him and said to him, "You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me." At that statement his face fell, and he went away sad, for he had many possessions. Jesus looked around and said to his disciples, "How hard it is for those who have wealth to enter the kingdom of God!" The disciples were amazed at his words. So Jesus again said to them in reply, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God." They were exceedingly astonished and said among themselves, "Then who can be saved?" Jesus looked at them and said, "For human beings it is impossible, but not for God. All things are possible for God." Peter began to say to him, "We have given up everything and followed you." Jesus said, "Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come." This is the Word of The Lord.

L-Evanġelju – Mark 10, 17-30

F'dak iż-żmien, Ġesu' kien se jaqbad it-triq lejn Ġerusalem, meta mar fuqu wieħed jgħaġġel,  niżel għarkupptejh quddiemu u qallu: "Mgħallem tajjeb, x'għandi nagħmel biex nikseb il-ħajja ta' dejjem? Qallu Ġesu':  " Għaliex qiegħed issejjaħli tajjeb'?  Ħadd m'hu tajjeb ħlief Alla biss. Inti l-kmandamenti tafhom:  la toqtolx, la tiżnix,  la tisraqx, la tixhedx fil-falz, la tiħux bil-qerq dak li hu ta' ħaddieħor;  weġġaħ lil missierek u 'l ommok". U dak wieġbu u qallu:   "Mgħallem, jiena dan kollu  ili nħarsu minn żgħożiti."    Imbagħad Ġesu' xeħet fuqu ħarsa ta' mħabba u qallu:   "Ħaġa waħda tonqsok: mur  bigħ li għandek,  agħtih lill-fqar, u  jkollok teżor fis-sema; imbagħad ejja u imxi warajja."   Imma għal dan il-kliem ir-raġel qarras wiċċu u telaq b'qalbu sewda, għaliex kellu bosta ġid. Ġesu' mbagħad ħares ħarsa madwaru u qal lid-dixxipli tiegħu:  "Kemm hi iebsa għall-għonja li jidħlu fis-Saltna ta' Alla!"  Id-dixxipli stagħġbu għal din il-kelma, imma Ġesu' reġa' qalilhom:  "Kemm hi iebsa, uliedi, li wieħed jidħol fis-Saltna ta' Alla!  Eħfef li ġemel igħaddi minn għajn ta' labra milli wieħed għani jidħol fis-Saltna ta' Alla."  Huma stagħġbu wisq aktar, u bdew igħidu wieħed lil ieħor:  "Mela min jista' jsalva?"   Ġesu' ħares lejhom u qalilhom:  "Għall-bnedmin dan ma jistax ikun, imma għal Alla iva; għax għal Alla kollox jista' jkun. Qabeż Pietru u qallu: "Tajjeb! Aħna ħallejna kollox, u ġejna warajk."  Qallu Ġesu':  "Tassew ngħidilkom, li fost dawk kollha  li minħabba fija u l-Evanġelju jħallu lil darhom jew lil ħuthom jew lil ommhom jew lil missierhom jew  lil uliedhom jew l-egħlieqi tagħhom, ma hemm ħadd  fosthom li minn issa, f'din id-dinja stess, ma jirċevix, għal mitt darba iktar, djar,  aħwa, subien u bniet,  ommijiet, ulied u għelieqi flimkien ma' persekuzzjonijiet, u l-ħajja ta' dejjem fiż-żmien li ġej." Il-Kelma tal-Mulej.

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COMMENTARY:

    God Is Not Against the Rich, Says Father Cantalamessa

Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on next Sunday’s readings.

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"How hard it is for those who have wealth to enter the kingdom of God!"  Mark 10:17-30

A preliminary observation is necessary to clarify any possible ambiguities when reading what this Sunday's Gospel says about wealth.

Jesus never condemns wealth or earthly goods in themselves. Among his friends is, also, Joseph of Arimathea, a "rich man"; Zaccheus is declared "saved," though he kept half his goods for himself which, given his office of tax collector, must have been considerable.

What Jesus condemns is exaggerated attachment to money and property; to make one's life depend on these and to accumulate riches only for oneself (Luke 12:13-21).

The word which God uses for excessive attachment to money is "idolatry" (Colossians 3:5; Ephesians 5:5). Money is not one of many idols; it is the idol par excellence, literally, "molten gods" (Exodus 34:17).

It is the anti-God because it creates a sort of alternative world, it changes the object of the theological virtues. Faith, hope and charity are no longer placed in God, but in money. Effected is a sinister inversion of all values.

"Nothing is impossible for God," says Scripture, and also: "Everything is possible for the one who believes." But the world says: "Everything is possible for the one who has money."

Avarice, in addition to being idolatry, is also the source of unhappiness. The avaricious is an unhappy man. Distrusting everyone, he isolates himself. He has not affection, not even for those of his own flesh, whom he always sees as taking advantage and who, in turn, really nourish only one desire in regard to him: That he die soon to inherit his wealth.

Tense to the point of breaking to save money, he denies himself everything in life and so does not enjoy either this world or God, as his self-denial is not for him.

Instead of having security and tranquility, he is an eternal hostage of his money. However, Jesus does not leave any one without the hope of salvation, including the rich man. The question is not "whether the rich man is saved" (this has never been in discussion in Christian tradition), but "What rich man is saved?"

Jesus points out to the rich a way out of their dangerous situation: "Lay up for yourselves treasures in heaven, where neither moth nor rust consumes" (Matthew 6:20); "make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations" (Luke 16:9).

It might be said that Jesus was advising the rich to transfer their capital abroad! But not to Switzerland -- to heaven! Many, says St. Augustine, exert themselves to put their money under earth, depriving themselves of the pleasure of seeing it, at times all their life, just to be sure it is safe.

Why not put it no less than in heaven, where it would be much safer, and where it will be found again one day forever? And how to do this? It is simple, continues St. Augustine: God offers you the carriers in the poor. They are going there where you hope to go one day. God's need is here, in the poor, and he will give it back to you when you go there.

However, it is clear that today almsgiving and charity is no longer the only way to use wealth for the common good, or perhaps the most advisable.

There is also honesty in paying one's taxes, to create new jobs, to give a more generous salary to workers when the situation allows it, to initiate local enterprises in developing countries.

In sum, when one makes money yield, makes it flow, they are channels for the water to circulate, not artificial lakes that keep it for themselves. [Translation by ZENIT]