RReadings  for February 3, 2013

 Fourth Sunday in Ordinary Time

Ir-Raba’ Ħadd matul is-Sena

Messalin C 276

Reading 1 - Jeremiah 1:4-5, 17-19

The word of the LORD came to me, saying: Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you. But now gird your loins, stand up and tell them all what I command you.  Be not crushed on their account, as though I would leave you crushed before them; for it is I this day  who have made you a fortified city, a pillar of iron, a wall of brass, against the whole land: against Judah’s kings and princes, against its priests and people. They will fight against you but not prevail over you, for I am with you to deliver you, says the LORD. This is the Word of the Lord.

L-1  Qari  -  Ġeremija  1, 4-5,17-19

Fi żmien Ġosija, gietni l-Kelma tal-Mulej u qalli: "Qabel ma sawwartek fil-ġuf, għaraftek; qabel ma ħriġt minn ħdan ommok, ikkonsagrajtek. Jien qegħedtek profeta fuq il-ġnus. Ħażżem ġenbejk, qum u għidilhom kulma nordnalek. La tibżax minnhom, għax inkell nbeżżgħek jien quddiemhom. Arani llum se nagħmel minnek belt fortizza, kolonna tal-ħadid, ħajt tal-bronż, kontra l-pajjiż kollu, kontra s-slataten ta' Ġuda, u l-prinċipijiet tiegħu, kontra l-qassisin tiegħu u l-poplu tal-pajjiż. Huma jeħduha kontrik, imma ma jagħmlulek xejn, għax jien inkun miegħek – oraklu tal-Mulej – biex neħilsek minnhom." Il-Kelma tal-Mulej

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Responsorial Psalm     -    Ps  71:1-2, 3-4, 5-6, 15-17

R. (cf. 15ab) I will sing of your salvation.

In you, O LORD, I take refuge;
let me never be put to shame.
In your justice rescue me, and deliver me;
incline your ear to me, and save me.                                               R/

Be my rock of refuge,
a stronghold to give me safety,
for you are my rock and my fortress.
O my God, rescue me from the hand of the wicked.                    R/

For you are my hope, O Lord;
my trust, O God, from my youth.
On you I depend from birth;
from my mother’s womb you are my strength.                             R/

My mouth shall declare your justice,
day by day your salvation.
O God, you have taught me from my youth,
and till the present I proclaim your wondrous deeds.                   R/

Salm Responsorjali        -  Salm 70 (71)

                        R/     Fommi jxandar il-ġustizzja tiegħek.

Fik, Mulej, jien nistkenn,

ma  jkolli qatt għax ninfixel.

Għall-ġustizzja tiegħek salvani u ħarisni,

agħtini widen u fittex eħlisni.                                                           R/

Kun sur ta' kenn għalija;

int wegħedt li tiġi dejjem issalvani,

għax blata u fortizza int għalija.

Alla tiegħi,  ħarisni minn id il-ħażin.                                                 R/

Għax inti, Sidi, it-tama tiegħi,

Mulej,  inti l-fiduċja tiegħi sa minn żgħożiti.

Fuqek serraħt sa minn twelidi,

sa minn ġuf ommi int ħadtni.                                                           R/

Fommi jxandar il-ġustizzja tiegħek,

il-jum kollu l-għemejjel tal-għajnuna tiegħek,

O Alla, sa minn  żgħożiti int għallimtni;

u jien s'issa għadni nxandar għeġubijietek.                                    R/

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Reading 2  - 1 Corinthians 12:31—13:13

Brothers and sisters: Strive eagerly for the greatest spiritual gifts. But I shall show you a still more excellent way. If I speak in human and angelic tongues, but do not have love, I am a resounding gong or a clashing cymbal.And if I have the gift of prophecy, and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains, but do not have love, I am nothing. If I give away everything I own, and if I hand my body over so that I may boast, but do not have love, I gain nothing. Love is patient, love is kind. It is not jealous, it is not pompous, It is not inflated, it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing, but rejoices with the truth. It bears all things, believes all things, hopes all things, endures all things. Love never fails. If there are prophecies, they will be brought to nothing; if tongues, they will cease;  if knowledge, it will be brought to nothing. For we know partially and we prophesy partially, but when the perfect comes, the partial will pass away.When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things.  At present we see indistinctly, as in a mirror, but then face to face.  At present I know partially; then I shall know fully, as I am fully known. So faith, hope, love remain, these three; but the greatest of these is love. This is the Word of the Lord.

It-2 Qari  -  1 Korintin 12, 31; 13, 1-13

Ħuti, intom ħabirku għal doni ogħla.  Imma jien nurikom triq li tgħaddihom ilkoll. Li kont nitkellem bl-ilsna tal-bnedmin u tal-anġli bla ma kelli  l-imħabba, kont inkun qisni  strument tar-ram iżarżar jew platti jċekċku. U kieku kelli d-don tal-profezija u kont naf il-misteri kollha u l-għerf kollu, kieku kelli l-fidi tiegħi sħiħa li nqanqal il-muntanji, imma ma kellix imħabba, jiena ma kont inkun xejn. U kieku kelli nqasam ġidi kollu fil-karita u nagħti ġismi  għall-ħruq bla ma jkolli mħabba, xejn ma jkun jiswieli ta' ġid. L-imħabba taf tistabar u tħenn; l-imħabba mhijiex għajjura, ma  tintefaħx biha nfisha, ma titkabarx fuq l-oħrajn; ma tagħmilx dak li mhux xieraq; ma tfittixx dak li hu tagħha, xejn ma tinkorla; ma żżommx f'qalbha għad-deni, ma tifraħx bl-inġustizzja, imma tifraħ bil-verita' kollox tagħder, kollox temmen, kollox tittama, kollox tissaporti. L-imħabba ma tintemm qatt.  Jgħibu l-profeziji, jisktu l-ilsna, jgħib  l-għerf.   Għalissa nafu biċċa, u l-profezija tagħna hi nieqsa,  imma meta jfeġġ dak li hu sħiħ,  jgħib dak li hu nieqes.  Meta kont tarbija,  kont nitkellem ta' tarbija, inħoss ta' tarbija, naħseb ta' tarbija.  Meta sirt raġel warrabt dak li hu ta' tarbija. Bħalissa naraw bħallikieku f'mera, imċajpra, imma  mbagħad naraw wiċċ imb wiċċ.  Issa nagħraf biċċa, imbagħad nagħraf bħalma jien  magħruf issa.   Issa hawn fidi, tama u mħabba, it-tlieta jibqgħu. Il-kbira fosthom l-imħabba! Il-Kelma tal-Mulej

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Gospel - Luke 4:21-30

Jesus began speaking in the synagogue, saying:“Today this Scripture passage is fulfilled in your hearing.” And all spoke highly of him and were amazed at the gracious words that came from his mouth.   They also asked, “Isn’t this the son of Joseph?”  He said to them, “Surely you will quote me this proverb, ‘Physician, cure yourself,’ and say, ‘Do here in your native place the things that we heard were done in Capernaum.’” And he said, “Amen, I say to you, no prophet is accepted in his own  native place.   Indeed, I tell you, there were many widows in Israel in  the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land. It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon.Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian.” When the people in the synagogue heard this, they were all filled with fury. They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong. But Jesus passed through the midst of them and went away. This is the Word of the Lord.

L_Evanġelju - Luqa 4, 21-30

F'dak iż-żmien Ġesu' qal lin-nies fis-sinagoga: "Din il-kitba seħħet illum, intom u tisimgħu." U lkoll laqgħu kliemu u stagħġbu għall-kliem mimli ħlewwa  li kien ħiereġ minn fommu u bdew jgħidu: "Dan mhuwiex bin Ġużeppi?" Iżda hu qalilhom:  "Zgur li se tgħidu għalija dan il-proverbju: 'Tabib, fejjaq lilek innifsek",.  Dak kollu li smajna li ġara  f'Kararnahum agħmlu hawn f'pajjiżek ukoll!"   U żied jgħidilhom:  "Tassew, ngħidilkom, ebda profeta ma jilqgħuh tajjeb f'pajjiżu.  Għax, ngħidilkom is-sewwa, kien  hemm bosta romol f'Iżrael  fi żmien Elija meta s-sema baqa' tliet snin u sitt xhur magħluq u waqa' ġuħ kbir  fil-pajjiż kollu; madankollu għand ħadd  minnhom ma ntbagħat Elija, imma għand waħda armla minn Sarefta ta' Sidon.   U kien hemm bosta lebbrużi f'Iżrael fi żmien il-Profeta Eliżew, imma ħadd minnhom ma ġie mfejjaq ħlief Nagħman tas-Sirja. Meta semgħu dan fis-sinagoga  kulħadd imtela bil-korla; qamu, u ħarġuħ  'il barra belt, ħaduh fuq xifer ta' rdum tal-għolja li fuqha kienet mibnija l-belt tagħhom, u riedu jixħtuħ  minn hemm fuq għal isfel.   Iżda hu għadda minn ġo nofshom u baqa' sejjer. Il-Kelma tal-Mulej.

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COMMENTARY:

Father Cantalamessa on Seeking and Giving Love 

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

Unless you have charity...

This Sunday's Gospel narrates the rejection Jesus meets at Nazareth, his hometown, the first time he returns after beginning his public ministry. This rejection elicits the famous remark, "No prophet is accepted in his own country."  Since we had commented on Mark's account of this episode last year (and also since last week’s reflection by Fr Thomas Rosica  had also touched on this part of the gospel  as well), we can therefore focus our attention on the Second Reading where we find a very important message. This is Paul's celebrated hymn to charity. Charity is the religious term for love. This is, then, a hymn to love, perhaps the most celebrated and sublime ever written.

When Christianity appeared on the world's stage, love had already employed various singers. The most illustrious was Plato who wrote an entire treatise on it. The common name for love at that time was "eros" (this is where we get "erotic" and "eroticism" from).

Christianity sensed that this passionate and desirous love was not adequate to express the novelty of the biblical concept. For this reason it avoided the term "eros" and substituted that of "agape," which could be translated as "spiritual love" or "charity" -- although the latter term has come to acquire a too restricted meaning: doing charity, works of charity.

The difference between "eros" and "agape" is this. Desirous or erotic love is exclusive; it is consummated between two persons; the interference of a third person would mean its destruction, its betrayal. Sometimes the birth of a child can throw this kind of love into a crisis.  The giving type of love, "agape," on the contrary embraces everyone, no one can be excluded, not even enemies. The classical formula of "eros" is pronounced by Violetta in Verdi's opera "La Traviata": "Love me, Alfredo. Love me as much as I love you."

The classical formula of "agape" is that of Jesus who says: "As I have loved you, love one another." This latter is a love that is meant to circulate, to expand.  Another difference is this. Erotic love, in the more typical form of "falling in love," does not last long, or it lasts only by changing its object, that is, by falling in love with different people successively. Of charity, however, St. Paul says that it "remains," indeed it is the only thing that remains in eternity, even after faith and hope have ceased.   But between these two loves -- that of seeking and that of giving -- there is not separation and contraposition, but rather development and growth.

"Eros" is the point of departure for us and "agape" is the point of arrival. Between them there is room for a whole education and growth in love. Let us take the most common case which is love between two persons.

In the love between a husband and wife "eros" prevails at the beginning, attraction, reciprocal desire, the conquering of the other, and so a certain egoism. If this love does not make an effort to enrich itself along the way with a new dimension, one of gratuity, of reciprocal tenderness, of a capacity to forget oneself for the other, and to project itself into children, we all know how it will end.Paul's message is quite relevant today. The entertainment and advertising worlds seem bent on inculcating in young people that love is reducible to "eros" and that "eros" is reducible to sex. Life is presented as a continual idol in a world where everything is beautiful, young, and healthy; where there is no growing old, no sickness, and everyone can spend as much as they want. But this is a colossal lie that generates unrealistic expectations, which, once they are not met, provoke frustration, rebellion against family and society, and often open the door to crime. The word of God makes it such that the critical sense in people is not altogether extinguished when this illusory vision of life is daily proposed to them.  

(Translation by Zenit. org)

Who is this man Jesus?

Readings for January 27, 2013   Third Sunday in Ordinary Time It-Tielet Ħadd matul is-Sena Messalin C 270 Reading 1- Nehemiah 8:2-4a, 5-6, 8-10 Ezra the priest brought the law before the assembly,  which consisted of men, women, and those children old enough to understand. standing at one end of the open place that was before the Water Gate, he read out of the book from daybreak till midday, in the presence of the men, the women, and those children old enough to understand; and all the people listened attentively to the book of the law. Ezra the scribe stood on a wooden platform that had been made for the occasion. He opened the scroll so that all the people might see it — for he was standing higher up than any of the people — and, as he opened it, all the people rose. Ezra blessed the LORD, the great God, and all the people, their hands raised high, answered, “Amen, amen!” Then they bowed down and prostrated themselves before the LORD, their faces to the ground. Ezra read plainly from the book of the law of God, interpreting it so that all could understand what was read. Then Nehemiah, that is, His Excellency, and Ezra the priest-scribe and the Levites who were instructing the people said to all the people:  Today is holy to the LORD your God. Do not be sad, and do not weep”— for all the people were weeping as they heard the words of the law. He said further: “Go, eat rich foods and drink sweet drinks, and allot portions to those who had nothing prepared; for today is holy to our LORD. Do not be saddened this day, for rejoicing in the LORD must be your strength!” This is the Word of The Lord. L-Ewwel Qari  -  mill-Ktieb ta' Neħemija  8, 2-4; 5-6;8-10 F'dak iż-żmien,  Esdra l-qassis ġieb il-Ktieb tal-Liġi quddiem il-ġemgħa, li kienet magħmula minn irġiel, nisa u oħrajn,  li kienu jifhmu dak li jisimgħu. U mis-sebħ sa nofinhar qara minnu quddiem  l-irġiel,  in-nisa u dawk li kienu kapaċi jifhmu, iħares lejn il-misraħ  li hemm quddiem Bieb l-Ilma.  U l-poplu kollu kien attent jisma' l-qari tal-Ktieb tal-Liġi.    Esdra l-iskriba  kien wieqaf fuq palk  ta' l-injam, li kienu waqqfu għall-okkażjoni. Esdra fetaħ il-Ktieb u rah kulħadd  jagħmel dan billi hu  kien fil-għoli 'l fuq  mill-poplu kollu.  U meta fetaħ il-Ktieb  kulħadd qam bilwieqfa.    U Esdra bierek lill-Mulej,  Alla l-Kbir,  u l-poplu kollu b'idejh merfugħin 'il fuq  wieġeb: "Ammen.   Ammen!"    U nxteħtu għarkopptejhom  b'wiċċhom  mal-art jagħtu qima lill-Melej. Dawn qraw  mill-Ktieb tal-Liġi  b'mod li jiftiehem, fissruh u  spejgaw il-qari.   Neħemija, li kien  l-gvernatur,  u Esdra l-qassis  u skriba, u l-leviti li kien jgħallmu lill-poplu,  qalu lin-nies kollha:   "Dan hu jum qaddis,  ikkonsagrat lill-Mulej, Alla tagħkom. Titnikktux  u la tibkux!"   Għax il-poplu kollu  kien infess jibki  meta sama'  kliem il-Liġi. U żiedu jgħidulhom:  "Morru u kulu laħam imsemmen u ixorbu nbid ħelu, u lil dak li ma ħejjewlu xejn ibagħtulu  sehem minn  dak li għandkom.   Dan hu jum qaddis għall-Mulej.  La ssewdux qalbkom għax ferħ  il-Mulej il-qawwa tagħkom."  Il-Kelma tal-Mulej.  ............................................... Responsorial Psalm -  Psalm 19:8, 9, 10, 15         R/      Your words, Lord, are Spirit and life. The law of the LORD is perfect, refreshing the soul; The decree of the LORD is trustworthy, giving wisdom to the simple.                                R/ The precepts of the LORD are right, rejoicing the heart; The command of the LORD is clear, enlightening the eye.                                                R/ The fear of the LORD is pure, enduring forever; The ordinances of the LORD are true, all of them just.                                                             R/ Let the words of my mouth and the thought of my heart find favor before you, O LORD, my rock and my redeemer.                       R/ Salm Responsorjali -  Salm 18 (19)           R/   Il-Kliem tiegħek, Mulej, huwa spirtu u ħajja. Il-Liġi tal-Mulej perfetta, u tagħti l-ħajja; ix-xhieda tal-Mulej hi  sewwa, u  tgħallem lil min ma jafx.                                 R/ Il-preċetti tal-Mulej dritti, u jferrħu l-qalb; il-kmandament tal-Mulej safi, u idawwal il-għajnejn.                                         R/ Il-biza' tal-Mulej sinċier, u jibqa' għal dejjem; il-ġudizzji tal-Mulej sewwa, u mseddqa għalkollox.                                        R/ Ħa jkunu milqugħa quddiemek kliem fommi u ħsieb  qalbi, Mulej, blata tiegħi u feddej tiegħi.                    R/  ........................................................ Reading 2 - 1 Corinthians 12:12-30 Brothers and sisters: As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. Now the body is not a single part, but many. If a foot should say: “Because I am not a hand I do not belong to the body”, it does not for this reason belong any less to the body.  Or if an ear should say “Because I am not an eye I do not belong to the body“ it does not for this reason belong any less to the body.  If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? But as it is, God placed the parts, each one of them, in the body as he intended. If they were all one part, where would the body be? But as it is, there are many parts, yet one body. The eye cannot say to the hand, “I do not need you, “ nor again the head to the feet, “I do not need you.” Indeed, the parts of the body that seem to be weaker are all the more necessary, and those parts of the body that we consider less honorable we surround with greater honour, and our less presentable parts are treated with greater propriety, whereas our more presentable parts do not need this.  But God has so constructed the body as to give greater honor to a part that is without it, so that there may be no division in the body, but that the parts may have the same concern for one another. If one part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy.  Now you are Christ’s body, and individually parts of it. Some people God has designated in the church to be, first, apostles; second, prophets; third, teachers; then, mighty deeds; then gifts of healing, assistance, administration, and varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work mighty deeds? Do all have gifts of healing? Do all speak in tongues? Do all interpret?  This is the Word of The Lord. It-Tieni Qari - 1 Korintin. 12, 12-30 Ħuti:  bħalma l-ġisem  hu wieħed, u fih ħafna membri,u l-membri kollha tal-ġisem, għad li  huma ħafna,  jagħmlu ġisem wieħed,  hekk ukoll Kristu.   Għax aħna wkoll, ilkoll tgħammidna fi  Spirtu wieħed biex nagħmlu ġisem wieħed, sew Lhud sew Griegi, sew ilsiera sew ħielsa, u lkoll xrobna minn Spirtu wieħed. Issa l-ġisem mhuwiex membru wieħed, imma magħmul minn ħafna membri.    Kieku  s-sieq kellha tgħid: "La darba m'iniex l-id,jien m'iniex biċċa mill-ġisem" b'daqshekk  mhijiex parti mill-ġisem?  U kieku l-widna kellha tgħid:"Ladarba m'iniex l-għajn, jien m'iniex  biċċa mill-ġisem" ma jkunx ifisser b'daqshekk li hi mhijiex biċċa mill-ġisem.   Kieku l-ġisem kollu kien għajn, fejn kien ikun is-smigħ? U kieku kien kollu smigħ, fejn kien ikun ix-xamm? Iżda Alla qiegħed il-membri fil-gisem kull wieħed f'postu, kif għoġbu hu. Kieku kollha kellhom ikunu membru wieħed, fejn hu l-ġisem?    Imma ħafna, iva, huma l-membri, iżda wieħed hu l-ġisem. L-għajn ma tisitax tgħid lill-id:  Jiena ma għandix bżonnok", anqas ir-ras ma tgħid lis-saqajn:  "Ma għandix bżonnok". Mhux hekk biss, imma l-membri tal-ġisem li jidħru l-aktar  dgħajfa, huma l-aktar meħtieġa;  u dawk li nqisu bl-inqas ġieh  fil-ġisem, lil dawn l-aktar  li nieħdu ħsiebhom; u 'l dawk li  ma għandhomx ġmiel, inlibbsuhom b'aktar ġmiel; għax il-membri  sbieħ ma għandhom bżonn xejn.   Alla imma bena l-ġisem  b'mod li żejjen b'aktar ġieh lil dawk li jeħtieġuh l-aktar.   B'hekk ma jkunx hemm firda fil-ġisem, imma l-membri  kollha jaħsbu f'xulxin.  Jekk membru jbati, ibatu lkoll miegħu; jekk membru jingħata l-ġieħ, jifirħu lkoll miegħu.  Intom il-ġisem ta' Kristu, u kull wieħed minnkom membru tiegħu. Lil xi wħud Alla qegħedhom fil-Knisja fl-ewwel post bħala appostli, it-tieni bħala profeti, it-tielet bħala għalliema.   Imbagħad id-don  tal-mirakli, imbagħad id-don tal-fejqan, l-għajnuna, it-treġija,  u don ta' ilsna diversi.   Jaqaw ilkoll appostli?  Ilkoll profeti?  Ilkoll għalliema?  Ilkoll bid-don tal-mirakli?  Ilkoll għandhom id-don tal-fejqan?   Ilkoll jitkellmu bl-ilsna?  Ilkoll  ifissru? Il-Kelma tal-Mulej  .................................................. Gospel   - Luke1:1-4; 4:14-21 Since many have undertaken to compile a narrative of the events that have been fulfilled among us, just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us, I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus, so that you may realize the certainty of the teachings you have received.  Jesus returned to Galilee in the power of the Spirit, and news of him spread throughout the whole region. He taught in their synagogues and was praised by all. He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written: The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord. Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. He said to them, “Today this Scripture passage is fulfilled in your hearing.”  This is the Word of The Lord. L-Evanġelju -  Luqa 1, 1-4; 4,14-21 Bosta kienu dawk li ħadu f'idejhom ix-xogħol li jiġbru  bl-ordni f'rakkont wieħed il-ġrajja li seħħew fostna, kif għaddewhom lilna dawk li sa mill-bidu rawhom b'għajnejhom stess u saru ministri tal-Kelma. Hekk ukoll jien, għażiż Teofilu,  wara li bir-reqqa kollha qgħadt infittex it-tagħrif dwar kulma ġara sa mill-bidunett, deherli li għandi niktiblek kollox ħaġa b'ħaġa, biex tagħraf sewwa l-verita' sħiħa dwar kulma tgħallimt. Jum wieħed, Ġesu' bil-qawwa  tal-Ispirtu, reġa' mar il-Galilija, u l-fama tiegħu xterdet ma' dawk l-inħawi kollha, għax hu  kien jgħallem fis-sinagogi tagħhom fost it-tifħir ta' kulħadd. U ġie Nazaret  fejn kien trabba.  Daħal fis-sinagoga tagħhom, kif  kien imdorri  jagħmel nhar ta' Sibt, u qam biex  jaqra. Tawh f'idejh il-ktieb  ta' Isaija l-profeta, fetħu u sab fejn  kien hemm miktub dan li ġej: "L-Ispirtu tal-Mulej fuqi, għax hu kkonsagrani. bagħatni nħabbar  il-ħelsien lill-imjassrin, inwassal il-bxara t-tajba lill-fqajrin, u d-dawl mill-ġdid mill-għomja, irrodd il-ħelsien lill-maħqurin u nxardar is-sena tal-grazzja tal-Mulej." Imbagħad raga' għalaq il-ktieb, tah lura lill-qaddej u qagħad  bilqiegħda.   Għajnejn kulħadd fis-sinagoga kienu msammrin fuqu.  U beda jgħidlhom: "Din il-kitba seħħet illum, intomu tisimgħu." Il-Kelma tal-Mulej  ............................................... COMMENTARY: Biblical Reflection by Fr Thomas Rosica CSB on: Who is this man Jesus?     Luke’s pastoral strategy The Gospel according to Luke is the only one of the synoptic gospels to begin with a literary prologue (1:1-4). Luke acknowledges his debt to earlier eyewitnesses and ministers of the word, but claims that his contribution is a complete and accurate account, told in an orderly manner, and intended to provide Theophilus (“friend of God”) and other readers with certainty about earlier teachings they have received. Luke is not telling people that what they previously learned was wrong. Rather, he confirms them in their faith, affirms them in their desire to know more about Jesus, and also puts things in order for them so that faith will be strengthened. Such a pastoral strategy is still very effective in transmitting the faith today. Luke is not the only evangelist who records Jesus’ visit to Nazareth “where he had been brought up” (4:16). Mark and Matthew also refer to this episode, although without mentioning the name of the town, referred to simply as “his home town” (Mark 6:1; Matthew 13:54). There are however several differences between the story told by Luke and those of Mark and Matthew. In Mark, Jesus’ visit to his home town is found not at the beginning of his ministry, but after a long period of preaching the Gospel and healing, even after the discourse in parables (4:1-34) and the resurrection of Jairus’ daughter (5:21-43). In Matthew, Jesus has also already pronounced his address on mission to the “Twelve Apostles” (10:2-42). Luke chose to give this episode first place in his narration of the ministry of Jesus. At first sight we could think that it was Luke’s intention to correct the chronology of Mark and Matthew. A detail of his story demonstrates however that this supposition is incorrect: As Jesus preaches he says that the people in Nazareth will say to him: “We have heard all that has happened in Capernaum, do the same here in your own countryside” (4:23). These words show that before going to Nazareth, Jesus had begun his ministry in Capernaum and had already provoked great admiration among the people, to the point that his fame had reached Nazareth. An electric moment         When Jesus stood in the Nazareth synagogue, it was an “electric” moment. He took the Isaiah scroll and began to read from chapter 61. The text from Isaiah was taken from a collection of poems about the last days, which foretold the redemption of Jerusalem and symbolized the renewal of the people of Israel. When these words are placed on Jesus’ lips, they identify him as the messianic prophet of the final times, and they announce his mission: to proclaim the Good News, liberate men and women, and tell them of God’s grace. The whole of Jesus’ ministry therefore must be understood in this perspective. Very significantly the last line of Isaiah read by Jesus says: “to proclaim the Lord’s year of favor” (4:19; Is 61:2), and immediately afterwards, Jesus’ message was a declaration that precisely “this text” was being fulfilled on that day. The expression of Isaiah 61:2 “year of the Lord’s favor” clearly refers to the prescriptions in the Book of Leviticus on the jubilee year (Leviticus 25:10-13).  Luke’s story of Jesus quotes only the first (“the Lord’s year of favor”) neglecting the second which is “a day of vengeance for our God”. The prophecy of Isaiah foresees two aspects of divine intervention, the first the liberation of the Jewish people, the other punishment of her enemies. The Gospel has not retained this opposition. The omission clearly has two consequences: a) the message contains nothing negative; b) it is implicitly universal. There is no suggestion of distinction between Jews and non-Jews. Universal openness is an essential character of the ministry and preaching of Jesus, especially in the Gospel of Luke and the Acts of the Apostles.  Through Jesus’ own appropriation of Isaiah’s words to his own ministry, he was reminding us that that history did not cover up the triumphs and disasters, the fidelities and infidelities of Israel throughout the ages. Rather, history made them stand out. The time had come for Jesus to take history into his own hands, to confront it with his own person, to make a difference, and to remind his hearers that God had not abandoned their cries, their hopes, their sufferings, their dreams. God would fulfill them in his own Son who was standing in their very midst in the Nazareth synagogue. Through the power of the Holy Spirit, Jesus fulfills the prophecy of Isaiah, bringing glad tidings and proclaiming liberty to captives. Not everyone will embrace this good news, as the rest of the Gospel will show us. The failed evangelist              If we continue reading today’s Gospel story, we realize that the mood of excitement, awe and wonder quickly change when the prophet of Nazareth doesn’t speak the words that the local people wanted him to say. After Jesus sets forth the major points of his ministry in the opening scene in the Nazareth synagogue (Luke 4:16-21), the crowd grows terribly envious of one of their own and tries to get rid of him (4:22-30). Jesus did not succeed in making himself heard and understood and he had to depart in haste… for his life (4:30).  So, the first images of the ministry of Jesus are of a man who is defeated, unheeded and unwelcome. The people of Nazareth refused to hear his central message of liberation, freedom and reconciliation; they heard an approximation of it, highly colored by their own attitudes. Our response to God’s Word            Like the people of Israel in the first reading, who gathered around the priest Ezra and listened to the word of God with deep emotion (Nehemiah 8:5), we, too stand to hear God’s saving message and feel his presence in this and every liturgy. Ezra blessed the Lord, the great God, and all the people, their hands raised high, answered: ‘Amen, Amen’” (8:6). With this great “Amen” at the end of every Eucharistic prayer, we acknowledge the real presence on the altar, the living and eternal Word of the Father. With the people gathered in the Nazareth synagogue, we, too, see and hear God’s Word fulfilled in the person of Jesus, the Word made flesh. To this proclamation, our voices also cry out: “Amen.” “I believe!” May the Spirit that anointed Jesus build us up into one body and send us forth to proclaim God’s freedom and favour for all people.

Inviting Jesus to the wedding

Readings for January 20, 2013  

Qari  20 ta’ Jannar, 2013

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Second Sunday in Ordinary Time

It-Tieni Ħadd matul is-Sena

Messalin C 264

Reading 1 - Isaiah 62:1-5

For Zion’s sake I will not be silent, for Jerusalem’s sake I will not be quiet, until her vindication shines forth like the dawn and her victory like a burning torch. Nations shall behold your vindication, and all the kings your glory; you shall be called by a new name pronounced by the mouth of the LORD. You shall be a glorious crown in the hand of the LORD, a royal diadem held by your God. No more shall people call you “Forsaken”, or your land “Desolate”, but you shall be called “My Delight”, and your land “Espoused”. For the LORD delights in you and makes your land his spouse. As a young man marries a virgin, your Builder shall marry you; and as a bridegroom rejoices in his bride so shall your God rejoice in you.  This is the Word of The Lord.

L-Ewwel Qari -  Isaija  62, 1-5

Minħabba f'Sijon ma nehdiex, minħabba f'Ġerusalem ma niskotx, sa ma tfeġġ bħal  dija  l-ġustizzja tagħha, tħeġġeġ bħal torċa s-salvazzjoni tagħha. Il-ġustizzja tiegħek għad jarawha l-ġnus, u s-sebħ tiegħek jarawh is-slaten kollha. B'isem ġdid għad isejħulek, isem li għad jagħżlu fomm il-Mulej. Għad tkun kuruna ta' ġmiel f'id il-Muleju dijadema ta' sultan f'id Alla tieghek. Ma jgħidulekx aktar  .-Abbandunata, anqas lill artek l-Imħarbta. Lilek għad isejħulek  Għaxqti fiha, u lil artek għad igħidulha Għarusa, għax il-għaxqa tal-Mulej fik, u artek għad titgħarras. Bħalma l-għarus jitgħarras xebba, hekk jitgħarrsek il-Bennej tiegħek; u bħalma l-għarus jitgħaxxaq b'għarustu, hekk jitgħaxxaq bik Alla tiegħek. Il-Kelma tal-Mulej

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Responsorial Psalm -  Psalm 96:1-2, 2-3, 7-8, 9-10

R. (3) Proclaim his marvelous deeds to all the nations.

Sing to the LORD a new song;
sing to the LORD, all you lands.
Sing to the LORD; bless his name                             R/

Announce his salvation, day after day.
Tell his glory among the nations;
among all peoples, his wondrous deeds.              R/

Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!            R/

Worship the LORD in holy attire.
Tremble before him, all the earth;
Say among the nations: The LORD is king.
He governs the peoples with equity.                      R/

Salm Responsorjali  - Salm 95

                R/  Xandru fost il-popli kollha, l-għeuġibijiet tal-Mulej

Għannu lill-Mulej għanja ġdida;

għannu lill-Mulej fl-art kollha!

Għannu lill-Mulej, bierku ismu!                                          R/

Ħabbru minn jum għal ieħor is-salvazzjoni tiegħu.

Xandru fost il-ġnus is-sebħ tiegħu,

fost il-popli  kollha l-għeġubijiet tiegħu!                        R/

Agħtu lill-Mulej, familji tal-popli,

agħtu lill-Mulej sebħ u setgħa,

agħtu lill-Mulej is-sebħ ta' ismu!                                        R/

Inxteħtu quddiem il-Mulej b'tiżjin qaddis;

triegħdu quddiemu, nies  kollha tal-art!

Għidu fost il-ġnus:  "Il-Mulej isaltan!"

Huwa jiġġudika l-popli bis-sewwa.                    R/

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Reading 2 - 1 Corinthians 12:4-11

Brothers and sisters: There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit.To one is given through the Spirit the expression of wisdom; to another, the expression of knowledge according to the same Spirit; to another, faith by the same Spirit; to another, gifts of healing by the one Spirit; to another, mighty deeds; to another, prophecy; to another, discernment of spirits; to another, varieties of tongues; to another, interpretation of tongues. But one and the same Spirit produces all of these, distributing them individually to each person as he wishes. This is the Word of The Lord.

It-Tieni Qari -  mill-Ewwel Ittra lill-Korintin  12, 4-11

Ħuti, hemm diversi doni,  imma wieħed hu l-Ispirtu; hemm diversi ministeri, imma l-istess wieħed hu l-Mulej; hemm diversi ħidmiet, imma l-istess Alla,  li jaħdem  kollox f'kulħadd.  Lil kull wieħed tingħata r-rivelazzjoni tal-Ispirtu għall-ġid ta' kulħadd; lil wieħed  kliem l-għerf, mill-istess Spirtu; lil ieħor kliem tas-sapjenza, milll-istess Spirtu; lil ieħor il-fidi, mill-istess Spirtu;  lil ieħor id-don tal-fejqan, mill-istess Spirtu; lil ieħor is-setgħa tal-mirakli; lil ieħor id-don tal-prefezzija; lil ieħor id-don tal-għażla tal-ispirti; lil ieħor diversi ilsna; lil ieħor it-tifsir tal-ilsna. Dan kollu jaħdmu l-istess Spirtu wieħed, li jqassam lil kull wieħed kif jogħġbu. Il-Kelma tal-Mulej

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Gospel - John 2:1-11

There was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus and his disciples were also invited to the wedding. When the wine ran short, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “Woman, how does your concern affect me? My hour has not yet come.” His mother said to the servers, “Do whatever he tells you.” Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons.Jesus told the them, “Fill the jars with water.” So they filled them to the brim. Then he told them, “Draw some out now and take it to the headwaiter.” So they took it. And when the headwaiter tasted the water that had become wine, without knowing where it came from — although the servers who had drawn the water knew —, the headwaiter called the bridegroom and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.” Jesus did this as the beginning of his signs at Cana in Galilee and so revealed his glory, and his disciples began to believe in him.  This is the Word of The Lord.

L-Evanġelju  - San Ġwann  2, 1-12

F'dak iż-żmien, sar tieġ f'Kana tal-Galilija, u omm  Ġesu' kienet hemm.Ġesu' kien mistieden għat-tieġ hu ukoll flimkien mad-dixxipli tiegħu.Billi  ma kienx fadal iżjed inbid, omm Ġesu' qaltlu: "Ma għandhomx inbid."    U Ġesu' qalilha:  "X'hemm bejni u bejnek, mara?   Is-siegħa tiegħi għadha ma waslitx." Omm Ġesu' qalet lill-qaddejja:  "Agħmlu kulma jgħidilkom hu."Issa kien hemm sitt ġarar tal-ħaġar, imqiegħda  hemm għar-rit  tal-purifikazzjoni tal-Lhud, kull waħda minnhom tasa' xi mitt jew mija u għoxrin litru.   Ġesu' qal  lill-qaddejja:  "Imlew il-ġarar bl-ilma." U dawk imlewhom sax-xifer.Imbagħad qalilhom: "Issa ħudu minnu u newluh lil dak li qiegħed jieħu ħsieb il-mejda."   U huma marru  jnewluhulu. Hu daq l-ilma mibdul fi nbid: u billi ma kienx jaf mnejn ġie, għalkemm il-qaddejja li ħadu mill-ilma kienu jafu, sejjaħ lill-għarus u qallu:  "Kulħadd l-inbid it-tajjeb iservi l-ewwel; meta mbagħad ikun ħadhom iġibu dak li jkuu  inqas tajjeb.  Imma int l-inbid it-tajjeb erfajtu sa issa." Dan, li għamel Ġesu' f'Kana tal-Galilija kien l-ewwel wieħed  fost is-sinjali tiegħu.  Bih wera l-glorja tiegħu u d-dixxipli tiegħu emmnu fih.Il-Kelma tal-Mulej

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COMMENTARY

Father Cantalamessa ofm cap on Christ at Cana

Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from this Sunday's liturgy.
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Inviting Jesus to the wedding

 The Gospel of the second Sunday in Ordinary Time is the episode of the wedding feast at Cana. What did Jesus want to tell us by participating in a wedding feast?

Above all, in this way he in fact honored the marriage between man and woman, implicitly reaffirming that it is a beautiful thing, willed by the Creator and blessed by him. But he wanted also to teach us something else. With his coming the marriage between God and humanity promised through the prophets was realized under the name of the "new and eternal covenant."

At Cana, symbol and reality meet: The human marriage of two young people is the occasion to speak to us of another marriage, that between Christ and the Church, which will be achieved in "his hour" on the cross.

If we want to find out how the relationship between a man and woman in marriage should be according to the Bible, we must look at the relationship between Christ and the Church. Let us try to do it following the thought of St. Paul on this theme as it is expressed in Ephesians 5:35-33. At the origin and center of every matrimony, according to this vision, there must be love: "You, husbands, love your wives, as Christ loved the Church and gave himself up for her."

This affirmation -- that matrimony is based on love -- seems to us to be discounted today. But that marriage should be based on love is something that has only been recognized for little over a century, and it is still not recognized everywhere.

For centuries and millenniums, marriage was a transaction between families, a way of providing for the conservation of a patrimony or a social obligation. The parents and the families were the protagonists, not the spouses, who often did not know each other until the day of the wedding.

Jesus, Paul says in the text of Ephesians, gave himself up "that he might present the Church to himself in splendor without spot or wrinkle or any such thing." Is it possible for the human husband to emulate Christ the bridegroom even in this? Can he remove his wife's wrinkles? Certainly!

There are wrinkles that result from a lack of love, from being left alone. The woman who feels herself to still be important to her husband does not have wrinkles, or if she does, they are a different kind of wrinkles and they make her beauty grow rather than diminish it.

And wives, what can they learn from their model which is the Church? The Church makes herself beautiful only for her husband and not to please anyone else. She is proud and thrilled about her husband and does not cease to praise him. Translated onto the human plane this reminds fianceés and wives that their esteem and admiration is a very important thing for their fiancé or husband.

Sometimes to them this is the thing that counts the most in the world. It would be a grave thing to deny them this, to never have a word of appreciation for their work, for their ability to organize, their courage, their dedication to the family; for what he says, if he is a politician, for what he writes, if he is a writer, for what he paints, if he is an artist. Love is nourished by esteem and dies without it.

 But there is something that the model of divine love calls husbands to above all: fidelity. God is faithful, always, despite everything. Today, this discourse about fidelity has become something rather delicate and no one any longer dares to risk it. And yet the principal reason for the disintegration of many marriages is precisely here, in infidelity. Some deny this, saying that adultery is the effect and not the cause of marriage crises. In other words, betrayal happens because there is nothing that exists any longer with one's spouse.

On occasion this is also true; but often what we have is a vicious circle. There is betrayal because the marriage is dead, but the marriage is dead precisely because treachery has already begun, perhaps at first only in the heart. That which is the most odious is when the traitor himself casts the fault entirely on the other and assumes the attitude of the victim.
 
  But let us return to the Gospel episode, because it contains hope for all marriages, even the better ones. What happens in all marriages happens in the wedding feast at Cana. It begins with enthusiasm and joy (the wine is the symbol of this); but this initial enthusiasm, like the wine at Cana, comes to wane with the passage of time. Then things are done no longer for love and with joy, but out of habit. It descends upon the family, if we are not careful, like a cloud of sadness and boredom. Of this couple it must sadly be said: "They have no more wine!"

This Gospel episode points out to the couple a way to not fall into this situation or get out of if they are already in it: Invite Jesus to your wedding! If he is present, he can always be asked to repeat the miracle of Cana: transform the water into wine -- the water of habit, of routine, of frigidity, into the wine of love and joy better than the initial love and joy, just as the miraculous wine at Cana.

Inviting Jesus to your wedding means honoring the Gospel in your house, praying together, receiving the sacraments, taking part in the life of the Church.

Married couples are not always in the same place, religiously speaking. Perhaps one of them is a believer and the other is not, or at least not in the same way. In this case, the one who knows Jesus should invite him to the wedding and do it in such a way -- with kindness, respect for the other, love and coherence of life -- that Jesus soon becomes the friend of both. A "friend of the family!"