He went up the mountain to pray

  
READINGS for February 24^th, 2013

The Second Sunday in Lent

It-Tieni Hadd tar-Randan

Messalin C 150

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The Vision of Abraham - First Reading:  Genesis 15:5-12,17-18

YHWH brought him outside, and said, “Look now toward the sky, and count the stars, if you are able to count them.” He said to Abram, “So shall your seed be.”  He believed in YHWH; and he reckoned it to him for righteousness.  He said to him, “I am YHWH who brought you out of Ur of the Chaldees, to give you this land to inherit it.”   He said, “Lord YHWH, how will I know that I will inherit it?”

He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.”  He brought him all of these, and divided them in the middle, and laid each half opposite the other; but he didn’t divide the birds. The birds of prey came down on the carcasses, and Abram drove them away.

When the sun was going down, a deep sleep fell on Abram. Now terror and great darkness fell on him.  It came to pass that, when the sun went down, and it was dark, behold, a smoking furnace, and a flaming torch passed between these pieces.  In that day YHWH made a covenant with Abram, saying, “To your seed I have given this land, from the river of Egypt to the great river, the river Euphrates."  This is the Word of The Lord.

Alla jagħmel patt mal-qaddej ġust Abram -  L-Ewwel Qari - -Ġenesi. 15, 5-12, 17-18

F'dak iż-żmien:  Il-Mulej ħareġ lil Abram 'il barra u qallu: Ħares sewwa lejn is-smewwiet u għodd il-kwiekeb, jekk għandek ħila tgħoddhom."  U żied jgħidlu:  "Hekk  għad ikun nislek."  U Abram emmen fil-Mulej, u dan għaddhulu b'ġustizzja. U qallu: "Jiena l-Mulej li ħriġtek minn Ur tal-Kaldin, biex nagħtik din l-art  b'wirt." U qallu Abram:  "Sidi Mulej, kif inkun naf li se niritha?" U wieġbu:  "Ħudli għoġla ta' tliet snin, mogħża ta' tliet snin, muntun ta' tliet snin, gamiema u ħamiema."  U ħadlu dawn kollha, u qasamhom min-nofs, u kull nofs  qiegħdu biswit l-ieħor, imma l-għasafar ma qasamhomx. U niżlu l-għasafar tal-priża għal fuq l-iġsna mejtin, imma Abram gerrixhom lura.

Hi u nieżla x-xemx waqa' fuq Abram ngħas qawwi, u waqgħu fuqu biża' u dalma kbira. Meta a x-xemx kienet niżlet u kien dalam, kenur idaħħan u lsien nar iżiġġ qasmu minn  bejn il-bċejjeċ  tal-laħam.Dakinhar il-Mulej għamel patt ma' Abram u qallu: "Lil nislek nagħti din l-art, mix-xmara tal-Eġittu sax-xmara l-kbira, ix-xmara tal-Ewfrat." Il-Kelma tal-Mulej

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The Presence of God - Responsorial Psalm 27

When have you realized God was present? When did you yearn for God to be present? An experience of God is addictive. We have a sense of overwhelming power and peace, a sense of our insignificance and overwhelming love. When we have such an experience, we might feel small, but we can just as easily feel that we are in good hands. With God, evil will not touch us.  When the experience is over, we feel at a loss. We want to be with God again. He becomes our focus, our goal, and our beloved. Without him, we feel incomplete. We want him, we need him.

YHWH is my light and my salvation. Whom shall I fear? YHWH is the strength of my life.
Of whom shall I be afraid?
When evildoers came at me to eat up my flesh, even my adversaries and my foes, they stumbled and fell.
Though an army should encamp against me, my heart shall not fear. Though war should rise against me,
even then I will be confident.
One thing I have asked of YHWH, that I will seek after, that I may dwell in the house of YHWH all the days of my life, to see the beauty of YHWH, and to inquire in his temple.

For in the day of trouble he will keep me secretly in his pavilion. In the covert of his tabernacle he will hide me. He will lift me up on a rock.
Now my head will be lifted up above my enemies around me.  I will offer sacrifices of joy in his tent.
I will sing, yes, I will sing praises to YHWH.

Hear, YHWH, when I cry with my voice. Have mercy also on me, and answer me.
When you said, “Seek my face,” my heart said to you, “I will seek your face, YHWH.”
Don’t hide your face from me. Don’t put your servant away in anger.
You have been my help.  Don’t abandon me, neither forsake me, God of my salvation.
When my father and my mother forsake me, then YHWH will take me up.
Teach me your way, YHWH. Lead me in a straight path, because of my enemies.
 Don’t deliver me over to the desire of my adversaries, for false witnesses have risen up against me,
such as breathe out cruelty.
I am still confident of this: I will see the goodness of YHWH in the land of the living.
Wait for YHWH. Be strong, and let your heart take courage. Yes, wait for YHWH.

Salm Responsorjali - Salm 26 (27)

                        R/                  Il-Mulej id-dawl u s-salvazzjoni tiegħi.

Il-Mulej d-dawl u s-salvazzjoni tiegħi,

minn min għandi nibża'?

Il-Mulej hu l-kenn tiegħi,

quddiem minn għandi nitwerwer?   R/

Isma', Mulej, leħen l-għajta tiegħi,

ħenn għalija u weġibni.

"Ejja" għidt f'qalbi, "fittex 'il-wiċċi!"

Jien wiċċek infittex, Mulej.                                R/

La taħbix wiċċek minni,

la twarrabx bl-herra l-qaddej tiegħek.

Inti l-għajnuna tiegħi

tħallinix u titlaqnix,

Alla tas-salvazzjoni tiegħi.                  R/

Nemmen li għad nara t-tjieba tal-Mulej

f'art il-ħajjin.

Ittama fil-Mulej, żomm  sħiħ u qawwi qalbek,

ittama fil-Mulej.                                    R/

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Above the Daily Routine - Second Reading:  Philippians 3:17-4:1

Brothers and sisters, all of you should imitate me. Carefully watch those who live their lives, just like the example we’ve given you.  For, there are people whom I ‘ve warned you about. I’m crying even now as I tell you about them. They are enemies of the cross Jesus died on.  They will suffer complete destruction. Their god is their belly and their glory is really full of shame, because they only think about things on earth. But, we are citizens of heaven! We wait for our Saviour, the Lord Jesus Christ, to come from heaven for us. Jesus will change our weak bodies into a glorious one like his. He will do it with the same power that will make everything serve his wishes.  I love you, my brothers and sisters. Hold onto your faith. You are the ones I love and long for. You are my joy and my crown.  This is the Word of The Lord.

 

Kristu għad ibiddilna fis-sura tal-ġisem glorjuż tiegħu.

It-Tieni Qari - Filippin.  3, 17-41

Ħuti, ixbħu lili, u ħarsu lejn dawk li jimxu  skont l-eżempju li rajtu fina.     Għaliex hawn ħafna – dan għedthulkom bosta drabi, imma issa ntennihulkom bid-dmugħ f'għajnejja – li jġibu ruħhom bħal għedewwa tas-Salib ta' Kristu.  It-telfien għad ikun tmiemhom; alla tagħhom hu żaqqhom, jiftaħru b'dak li jmisshom jistħu minnu, u moħħhom biss fil-ħwejjeġ tad-dinja. Imma aħna pajżani tas-sema; minn hemm bil-ħerqa nistennewh jiġi, is-Salvatur tagħna Sidna Ġesu' Kristu. Hu għad irid ibiddlilna l-ġisem imsejken tagħna fis-sura tal-ġisem glorjuż tiegħu, bil-qawwa tas-setgħa li għandu li jġib kollox taħtu. Għalhekk, intom, ħuti li intom l-għożża u x-xewqa tiegħi, ferħ u kuruna tiegħi, żommu sħiħ fil-Mulej, maħbubin tiegħi.  Il-Kelma tal-Mulej

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Looking to the Future in a Rearview Mirror –

Gospel:  Luke 9: 28b - 36

Jesus took Peter, John, and James along as he climbed the mountain to pray.  During his prayer on the mountain, the face of Jesus changed into something never seen before. And his clothes became as white as a lightening flash. Suddenly, Moses and Elijah were talking to Jesus about his death, which would happen in Jerusalem. They appeared as bright as Jesus.  Now, Peter and his companions were really sleepy. But, then, they completely woke up! They saw the glory of Jesus and the two men standing with him.  As Moses and Elijah were leaving, Peter said to Jesus, "Master, it's good for us to be here. Let's pitch three tents. One for you. One for Moses. And one for Elijah." But Peter didn't really know what he was talking about.

As Peter spoke, a cloud appeared and cast its shadow over them. They were really afraid when they entered the cloud. Then, a voice called out from the cloud: "This is my Son, the one I chose. Listen to him."  After the voice spoke, they only found Jesus there.   The three followers grew very quiet. And, at that time, they didn't tell anyone what they had seen.  This is the Word of The Lord.

(Version:  World English Bible)

Huwa u jitlob, id-dehra ta' wiċċu tbiddlet.  L-Evanġelju - Luqa. 9, 28b-36

F'dak iż-żmien, Ġesu' ħa miegħu lil Pietru, lil Ġwanni u lil Ġakbu, u tala' fuq il-muntanja biex jitlob.U ġara li huwa u jitlob, id-dehra ta' wiċċu tbiddlet u l-ilbiesi tiegħu saru ta' bjuda li tgħammex. U kien hemm żewġt irġiel jitħaddtu miegħu, Mose' u Elija, li dehru fil-glorja, jitħaddtu fuq it-tmiem ta' ħajtu li kellu jseħħ f'Ġerusalemm. Pietru u sħabu kienu mejtin bin-ngħas,  imma baqgħu mqajmin sewwa,  u raw il-glorja tiegħu u ż-żewġt irġiel li kienu miegħu. X'ħin dawn it-tnejn kienu se jinfirdu minnu, Pietru qal lil Ġesu': "Mgħallem, kemm hu sew li aħna hawn!  Ħa ntellgħu tliet tined, waħda għalik, waħda għal Mose' u waħda għal Elija!" Ma kienx jaf x'inhu jgħid.

Waqt li kien qiegħed jgħid dan, ġiet sħaba u għattiethom u huma beżgħu kif daħlu fis-sħaba. U minn ġos-sħaba nstama' leħen igħid:  "Dan hu Ibni l-maħtur,lilu isimgħu!" Malli nstama' l-leħen Ġesu' sab ruħu waħdu. Huma żammew is-skiet,u għal dawk il-jiem ma qalu xejn lil ħadd minn dak li kienu raw.         Il-Kelma tal-Mulej

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COMMENTARY 

Father Cantalamessa on the Transfiguration

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

He went up the mountain to pray

Sunday's Gospel narrates the Transfiguration. In his Gospel Luke gives the reason why Jesus "went up the mountain" that day: He went up "to pray."  It was prayer that made his raiment white as snow and his countenance splendid like the sun. Following the program we announced in our commentary for last Sunday, we would like to take this episode as a point of departure for examining how prayer takes up Christ's whole life and what this prayer tells us about the profound identity of his person.

Someone has said: "Jesus is a Jewish man who does not regard himself as identical with God. Indeed, one does not pray to God if one is God." Leaving aside for a moment what Jesus thought about himself, this claim does not take account of an elementary truth: Jesus is also a man and it is as a man that he prays.

God, of course, could not have hunger or thirst either, or suffer, but Jesus hungers and thirsts and suffers because he is human. On the contrary, it is precisely Jesus' prayer that allows us to consider the profound mystery of his person. It is a historically attested fact that in prayer Jesus turns to God calling him "Abba," that is, dear father, my father, papa. This way of addressing God, although not unknown before Jesus' time, is so characteristic of Jesus that we are obliged to see it as evidence of a singular relationship with the heavenly Father.

Let us listen to this prayer of Jesus reported by Matthew: "At that time Jesus said in reply, 'I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to mere children. Yes, Father, such has been your gracious will. All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him'" (Matthew 11:26-27).

Between Father and Son there is, as we see, total reciprocity, "a close, familiar relationship." In the parable of the murderous tenants of the vineyard this singular relationship of father and son that Jesus has with God again clearly emerges; it is a relationship different from all the others who are called "servants" (cf. Mark 12:1-10).

At this point, however, an objection is made: Why then did Jesus never openly give himself the title "Son of God" during his life, but instead always spoke of himself as the "Son of man"? The reason for this is the same as that for which Jesus never calls himself the Messiah, and when others call him this name he is reticent, or even forbids them to spread it around. Jesus acted in this way because those titles were understood by the people in a very precise way that did not correspond to the idea that Jesus had of his mission.

Many were called "Son of God": kings, prophets, great men. The Messiah was understood to be the one sent by God who would lead a military fight against Israel's enemies and rulers. It was in this direction that the demon tried to push Jesus in the desert. 

His own disciples did not understand this and continued to dream of a destiny of glory and power. Jesus did not understand himself to be this type of Messiah: "I did not come to be served," he said, "but to serve." He did not come to take anyone's life away, but rather "to give his life in ransom for many."

Christ first had to suffer and die before it was understood what kind of Messiah he was. It is symptomatic that the only time that Jesus proclaims himself Messiah is when he finds himself in chains before the High Priest, about to be condemned to death, without any other possibility of equivocations. "Are you the Messiah, the Son of the Blessed God?" the High Priest asks him, and he answers: "I am!" (Mark 14:61ff).

All the titles and categories with which men, friends and enemies, try to saddle Jesus during his life appear narrow, insufficient. He is a teacher, "but not like other teachers," because he teaches with authority and in his own name. He is the son of David, but also David's Lord; he is greater than a prophet, greater than Jonah, greater than Solomon.

The question that the people posed, "Who on earth is he?" expresses well the sentiment that surrounded him like a mystery, something that could not be humanly explained.

The attempt of some scholars and critics to reduce Jesus to a normal Jew of his time, who would not have in fact said or done anything special, is in total contrast to the most certain historical data that we have of him. Such views can only be understood as guided by a prejudicial refusal to admit that something transcendent could appear in human history. These reductive approaches to Jesus cannot explain how such an ordinary being became -- as these same critics say -- "the man who changed the world."

Let us now go back to the episode of the Transfiguration to draw from it some practical teaching. Even the Transfiguration is a mystery "for us," it hits close to home. 

In the second reading St. Paul says: "The Lord Jesus transfigured our miserable body, conforming it to his glorious body." Tabor is an open window on our future; it assures us that the opacity of our body will one day be transformed into light. But Tabor also tells us something about the present. It highlights what our body already is, beneath its miserable appearance: the temple of the Holy Spirit.

For the Bible the body is not an inessential element of human beings; it is an integral part. Man does not have a body, he is a body. The body was created directly by God, assumed by the Word in the incarnation and sanctified by the Spirit in baptism.

The man of the Bible is enchanted by the splendor of the human body: "You formed my inmost being; you knit me in my mother's womb. I praise you, so wonderfully you made me" (Psalm 139). The body is destined to share the same glory in eternity as the soul. "Body and soul: either they will be two hands joined in eternal adoration or two wrists bound together in eternal captivity" (Charles Péguy).

Christianity preaches the salvation of the body, not salvation from the body, as the Manichean and Gnostic religions did in antiquity and as some Eastern religions do today.

And what can we say to those who suffer? What can we say to those who witness the deformation of their own bodies or those of loved ones? The most consoling message of the Transfiguration is perhaps for them. "He will transfigure our miserable body, conforming it to his glorious body."

Bodies humiliated by sickness and death will be ransomed. Even Jesus will be disfigured in the passion, but will rise with a glorious body with which he will live for eternity and, faith tells us, with which he will meet us after death.  © Innovative Media Inc.

He was tempted by the devil

Readings for February 17^th, 2013

The First Sunday in Lent

 L-Ewwel Hadd tar-Randan

Pride - First Reading:  Deuteronomy 26:4-10

The priest shall take the basket out of your hand, and set it down before the altar of YHWH your God. You shall answer and say before YHWH your God, “A Syrian ready to perish was my father; and he went down into Egypt, and lived there, few in number; and he became there a nation, great, mighty, and populous. The Egyptians dealt ill with us, and afflicted us, and laid on us hard bondage: and we cried to YHWH, the God of our fathers, and YHWH heard our voice, and saw our affliction, and our toil, and our oppression; and YHWH brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terror, and with signs, and with wonders; and he has brought us into this place, and has given us this land, a land flowing with milk and honey. Now, behold, I have brought the first of the fruit of the ground, which you, YHWH, have given me.” You shall set it down before YHWH your God, and worship before YHWH your God. This is the Word of The Lord.

L-Ewwel Qari - Dewteronomju  26, 4-10

Mosè kellem lill-poplu u qal: «Il-qassis imbaghad jilqa’ minn idejk il-qoffa, u jqeghedha quddiem l-artal tal-Mulej, Alla tieghek. Inti mbaghad tghid hekk quddiem il-Mulej, Alla tieghek: “Missieri kien minn Aram, jiggerra minn post ghal iehor; imbaghad nizel l-Egittu u ghammar hemm. zghir kien l-ghadd ta’ niesu, izda hemmhekk sar poplu kbir, qawwi u kotran. L-Egizzjani haqruna, ghakksuna, ghabbewna b’xoghol iebes; imma ahna ghajjatna lill-Mulej, Alla ta’ missirijietna, u l-Mulej sama’ l-ghajta taghna, ra

t-tghakkis u t-tbatija u d-dwejjaq taghna, u harigna l-Mulej mill-Egittu, b’id qawwija, bi drieg˙ merfugh, b’biza’ kbir, b’sinjali u b’ghegubijiet, u dahhalna f’dan il-post, tana din l-art, art tnixxi halib u ghasel. U issa, ara, jiena gibt l-ewwel frott tal-art li tajtni int, Mulej.”  U int tqieghdu quddiem il-Mulej, Alla tieghek, u tadura lill-Mulej, Alla tieghek.»  Il-Kelma tal-Mulej

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Sanctuary - Responsorial Psalm 91

Psalm 91 was a hymn to those who entered and left the Temple (particularly, the king). The shelter of the Most High was the Temple; the “shadow of the Almighty” was the shadow left by the wings of the cherubim statues over the Ark of the Covenant in the Holy of Holies (91:1, 4b). The presence of the Living God created a protective cover for the faithful (91:2-4a).

He who dwells in the secret place of the Most High
will rest in the shadow of the Almighty.
I will say of YHWH, “He is my refuge and my fortress;
my God, in whom I trust.”
For he will deliver you from the snare of the fowler,
and from the deadly pestilence.
He will cover you with his feathers.
Under his wings you will take refuge.
His faithfulness is your shield and rampart.

You shall not be afraid of the terror by night,
nor of the arrow that flies by day;
nor of the pestilence that walks in darkness,
nor of the destruction that wastes at noonday.
A thousand may fall at your side,
and ten thousand at your right hand;
but it will not come near you.
You will only look with your eyes,
and see the recompense of the wicked.
Because you have made YHWH your refuge,
and the Most High your dwelling place,
no evil shall happen to you,
neither shall any plague come near your dwelling.
For he will put his angels in charge of you,
to guard you in all your ways.
They will bear you up in their hands,
so that you won’t dash your foot against a stone.
You will tread on the lion and cobra.
You will trample the young lion and the serpent underfoot.

Salm Responsorjali -  Salm 90 (91), 1-2.10-11.12-13.14-15

R/.  Kun mieghi, Mulej, fid-dwejjaq

Int li tghix ghall-kenn tal-Gholi,

li tghammar ghad-dell ta’ dak li jista’ kollox,

ghid lill-Mulej: «Kenn tieghi u qawwa tieghi int,

Alla tieghi, jien fik nittama.»                               R/

Ebda deni ma jigrilek,

ebda hsara ma tersaq lejn darek.

Ghax l-angli tieghu hu jibghatlek,

u jharsuk fi triqatek kollha.                                 R/

Fuq idejhom jerfg˙uk,

li ma ta˙batx ma’ xi gebla riglek.

Fuq l-iljun u l-lifg˙a int timxi,

fer˙ ta’ ljun u serp int tirfes.                                Rl .

«La thabbeb mieghi, jien nehilsu;

la gharaf  ismi, jiena nharsu.

Hu jsejjahli, u jiena nwiegbu;

mieghu nkun fid-dwejjaq tieghu,

nehilsu u nerfaghlu giehu.»                     Rl .

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In the Heart, On the Lips

Second Reading:  Romans 10 : 8-13

What did Moses say in the Bible?  God’s word is near you. It’s on your lips and in your heart.  It’s God’s word that we preach to you.  If you should agree out loud that Jesus is Lord, and if you should really believe deep down in your heart that God raised him from the dead, then you will be saved.  Whoever believes in their heart has the right relationship with God. Whoever agrees out loud will be saved by God. The Bible says, “Anyone who believes in God will not be put to shame.” So there is really no difference between people who are Jewish and people who are not. Jesus is the Lord of everyone. And he richly blesses everyone who prays to him. For anyone who prays in the Lord’s name will be saved.  This is the Word of The Lord.

Qari II - Rumani 10, 8-13

Huti, xi tgh id l-Iskrittura? «Il-kelma qieghda hdejk, f’fommok u  qalbek»; jigifieri, il-kelma tal-fidi li ahna nxandru. Ghax jekk inti tistqarr b’fommok, «Gesù hu l-Mulej!», u temmen b’qalbek li Alla qajmu mill-imwiet, inti ssalva. Wiehed jemmen f’qalbu biex ikollu l-gustizzja u jistqarr b’xufftejh biex ikollu s-salvazzjoni.  L-Iskrittura tghid: «Kull min jemmen fih ma jintilifx.» Ma hemmx ghazla bejn Lhudi u Grieg; hu s-Sid ta’ kulhadd u ghani ma’ dawk kollha li jsejhulu. Ghax: «Kull min isejjah isem il-Mulej isalva.»

Il-Kelma tal-Mulej

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For Self? Or, For Others?

Gospel:  Luke 4:1-13

Full of the God's Spirit, Jesus returned from the Jordan river. Then, wherever the Spirit led him, Jesus walked throughout desert for forty days. There, he was tempted by the devil. Jesus didn't eat anything during that time. And, at the end, he was hungry. So, the devil said to him, "If you're really God's Son, tell this stone to turn into a piece of bread." 

"But the Bible says, 'People need more than bread to live,'" Jesus responded.

Then, the devil took Jesus to a really high place and showed him every kingdom on the earth in the blink of an eye. "I will give you power over all these nations. And I will give you all their riches," the devil told Jesus. "Everything you see has been given to me and anyone I want to give it to.  All this will be yours, if you just worship me."

 "But the Bible says, "You will worship the Lord your God and serve only him," Jesus answered.

The devil took Jesus to Jerusalem and stood him on the top of the Temple. "If you're really God's Son, throw yourself down from here." the devil said.  "After all, the Bible says, 'God will command his angels to take care of you.'  It also says, 'God's angels will carry you with their hands so you won't stub your foot on a stone.'"  

"The Bible also says, "Don't challenge the Lord your God!" Jesus shot back. With that, the devil finished tempting Jesus and left him until the time was right to return.

Evangelju - Luqa 4, 1-13

F’dak iz-zmien, Gesù, mimli bl-Ispirtu s-Santu, raga’ lura mill-Gordan u l-Ispirtu hadu fid-dezert. Hemm ghal erbghin jum Gesù kien imgarrab mix-Xitan. Matul dawk il-jiem ma kiel xejn; u mbaghad, meta ghaddew dawk il-jiem, hadu l-guh.   U x-Xitan qallu:  «Jekk inti Bin Alla, ghid lil din il-gebla ssir hobz.» Wiegbu Gesù: «Hemm miktub: “Il-bniedem mhux bil-hobz biss jghix.”» Imbaghad ix-Xitan hadu fl-gholi u wrieh is-saltniet tad-dinja kollha f’daqqa. Qallu x-Xitan: «Naghtik is-setgha fuq dawn kollha, bil-glorja taghhom ukoll ghax hija nghatat lili, u jiena naghtiha lil min irrid. Jekk tinxtehet quddiemi taghtini qima, kollha tieghek tkun.»  Gesù wiegbu u qallu: «Hemm miktub: “Lill-Mulej, Alla tieghek, tadura, u lilu biss taqdi.”»  Imbaghad ix-Xitan hadu Gerusalemm, qieghdu fuq il-quççata tat-tempju, u qallu: «Jekk inti Bin Alla, inxtehet minn hawn ghal isfel. Ghax hemm miktub: “Lill-angli tieghu jordnalhom biex jiehdu

hsiebek sewwa,” u li: “fuq idejhom jerfghuk, halli ma tahbatx riglek ma’ xi gebla.”» Wiegeb Gesù u qallu: «Jinghad: “Iggarrabx lill-Mulej Alla tieghek.”»  Imbaghad ix-Xitan meta temm dan it-tigrib kollu, telaq minn hdejh sa ma wasal il-waqt.  Il-Kelma tal-Mulej

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COMMENTARY:

FATHER CANTALAMESSA ON EVIL      

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

He was tempted by the devil

The Gospel of Luke, which we read this year, was written, as he says in the introduction, so that the believing reader would be able to "know the truth concerning the things of which you have been informed." This purpose is quite relevant today.

Faced as we are with attacks on the historical veracity of the Gospels from every quarter and with the continual manipulation of the figure of Christ, it is more important than ever that the Christian and the honest reader of the Gospel know the truth of the teachings and reports that the Gospel contains.

I have decided to use my commentaries on the Gospels from the beginning of Lent to the Sunday after Easter for this purpose. Taking each Sunday Gospel as our point of departure, we will consider different aspects of the person and the teaching of Christ to determine who Jesus truly is, whether he is a simple prophet and great man, or something more and different than these.

In other words, we will be doing some religious education. Such phenomena as Dan Brown's "Da Vinci Code," with the imitators and discussions it has given rise to, have shown to us the alarming religious ignorance that reigns in our society. This ignorance provides ideal terrain for every sort of unscrupulous commercial venture.

Next Sunday’s Gospel, for the first Sunday of Lent, treats of Jesus' temptation in the desert. Following the plan I have announced, I would like to begin from this Gospel and expand the discussion to focus on the general question of Jesus' attitude toward demonic forces and those people possessed by demons.

It is one of the most historically certain and undeniable facts that Jesus freed many people from the destructive power of Satan. We do not have the time here to refer to each of these episodes. We will limit ourselves to throwing light on two things: The first is the explanation that Jesus gave about his power over demons; the second is what this power tells us about Jesus and his person.

Faced with the clamorous liberation of one possessed person which Jesus had performed, his enemies, unable to deny the fact, say: "He casts out demons in the name of Beelzebul, the prince of demons" (Luke 11:15). Jesus shows that this explanation is absurd. If Satan were divided against himself, his reign would have ended long ago, but instead it continues to prosper. The true explanation is rather that Jesus casts out demons by the finger of God, that is, by the Holy Spirit, and this shows that the kingdom of God has arrived on earth.

Satan was "the strong man" who had mankind in his power, but now one "stronger than him" has come and is taking his power away from him. This tells us something quite important about the person of Christ. With his coming there has begun a new era for humanity, a regime change. Such a thing could not be the work of a mere man, nor can it be the work of a great prophet.

It is essential to note the name or the power by which Jesus casts out demons. The usual formula with which the exorcist turns to the demon is: "I charge you by...," or "in the name of ... I order you to leave this person." He calls on a higher authority, generally God, and for Christians, Jesus. But this is not the case for Jesus himself: His words are a dry "I order you."

I order you! Jesus does not need to call upon a higher authority; he is himself the higher authority.

The defeat of the power of evil and of the demons was an integral part of the definitive salvation (eschatological) proclaimed by the prophets. Jesus invites his adversaries to draw the conclusions of what they see with their eyes. There is nothing more to wait on, to look forward to; the kingdom and salvation is in their midst.

The much discussed blasphemy against the Holy Spirit has its explanation here. To attribute to the spirit of evil, to Beelzebul, or to magic that which is so manifestly the work of the Spirit of God meant to stubbornly close one's eyes to the truth, to oppose oneself to God himself, and therefore to deprive oneself of the possibility of forgiveness.

The historical approach that I wish to take in these commentaries during Lent should not keep us from seeing also the practical importance of the Gospel we are treating. Evil is still terribly present to us today. We witness manifestations of evil that often exceed our ability to understand; we are deeply disturbed and speechless when faced with certain events reported by the news. The consoling message that flows from the reflections we have made thus far is that there is in our midst one who is "stronger" than evil.

Some people experience in their lives or in their homes the presence of evil that seems to be diabolical in origin. Sometimes it certainly is -- we know of the spread of satanic sects and rites in our society, especially among young people -- but it is difficult in particular cases to determine whether we are truly dealing with Satan or with pathological disturbances. Fortunately, we do not have to be certain of the causes. The thing to do is to cling to Christ in faith, to call on his name, and to participate in the sacraments.

Sunday's Gospel suggests a means to us that is important to cultivate especially during the season of Lent. Jesus did not go into the desert to be tempted; his intention was to go into the desert to pray and listen to the voice of the Father.

Throughout history there have been many men and women who have chosen to imitate Jesus as he withdraws into the desert. But the invitation to follow Jesus into the desert is not made only to monks and hermits. In a different form it is made to everyone.

The monks and hermits have chosen a place of desert. We have chosen a desert time. To pass time in the desert means to create a little emptiness and silence around us, to rediscover the road to our heart, to remove ourselves from the noise and external distractions, to enter into contact with the deepest source of our being and our faith.       

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For me to live is Christ, to die is gain - St Paul

Readings:/ 10 – 2 -13

5th Sunday in Ordinary time Year C

Solemnity of the shipwreck of St Paul in Malta

In-Nawfraġju ta’ San Pawl  f'Malta                                           

Messalin B pp 528

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Reading 1 - From the Book of Wisdom, 14, 3-7   

But your providence, O Father! guides it, for you have furnished even in the sea a road, and through the waves a steady path, Showing that you can save from any danger, so that even one without skill may embark. But you will that the products of your Wisdom be not idle; therefore men trust their lives even to frailest wood, and have been safe crossing the surge on a raft. For of old, when the proud giants were being destroyed, the hope of the universe, who took refuge on a raft, left to the world a future for his race, under the guidance of your hand. For blest is the wood through which justice comes about;

L-1 Qari - Ktieb ta’ l-Għerf 14, 3-7

O Missier, bil-provvidenza tiegħek inti tmexxi il-bniedem. għax int tajtu triq bil-baħar, u mogħdija żgura fuq il-ħalel. Int urejtu li int tista’ tħarsu minn kull  tiġrif, hekk li wkoll min mhux tas-sengħa jista’ jbaħħar. Int ma tridx li l-opri tal-għerf tiegħek jisfgħu fix-xejn; għalhekk il-bnedmin jafdaw ħajjithom fuq daqsxejn ta’ laqxa, jaqsmu l-imwieġ fuq dgħajsa u jsalu fil-port bis-sliem. Għax tassew, sa mill-bidu taż-żmien,  meta ġganti  kburin kienu qegħdin jinqerdu, it-tama tad-dinja sabet il-kenn fuq dgħajsa u,  immexxija minn idek, ħalliet lid-dinja ż-żerriegħa ta’ nisel ġdid. Imbierka l-għuda li biha jsir is-sewwa. Il-Kelma tal-Mulej

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Responsorial Psalm - Psalm 107   

Let them offer a sacrifice in thanks, declare his works with shouts of joy. Some went off to sea in ships, plied their trade on the deep waters. They saw the works of the LORD, the wonders of God in the deep.He spoke and roused a storm wind; it tossed the waves on high. They rose up to the heavens, sank to the depths; their hearts trembled at the danger. They reeled, staggered like drunkards; their skill was of no avail. In their distress they cried to the LORD, who brought them out of their peril, Hushed the storm to a murmur; the waves of the sea were stilled. They rejoiced that the sea grew calm, that God brought them to the harbor they longed for.

R/  Let them thank the LORD for such kindness, such wondrous deeds for mere mortals.

Let them praise him in the assembly of the people, give thanks in the council of the elders. God changed rivers into desert, springs of water into thirsty ground, fruitful land into a salty waste, because of the wickedness of its people. He changed the desert into pools of water, arid land into springs of water, And settled the hungry there; they built a city to live in. They sowed fields and planted vineyards, brought in an abundant harvest. God blessed them, they became very many, and their livestock did not decrease. But he poured out contempt on princes, made them wander the trackless wastes, Where they were diminished and brought low through misery and cruel oppression, While the poor were released from their affliction; their families increased like their flocks. The upright saw this and rejoiced; all wickedness shut its mouth. Whoever is wise will take note of these things, will ponder the merciful deeds of the LORD

R/ Let them thank the LORD for such kindness, such wondrous deeds for mere mortals

Salm Responsorjali  - Salm  106

R/    Ħa jsebbħu l-Mulej għal tjubitu, għall-għegubijiet tiegħu mal-bnedmin!

Ħa jsebbħu l-Mulej għal tjubitu,

għall-għeġubijiet tiegħu mal-bnedmin!

Ħa joffru sagrifiċċji  ta’ radd il-ħajr,

u jxandru l-għemejjel tiegħu b’għana ferrieħi. R/

Dawk li jmorru bil-baħar fuq l-iġfna,

li jagħmlu l-qligħ f’ibħra kbar ħafna,

huma raw l-għemejjel tal-Mulej

u l-opri tiegħu tal-għaġeb f’qiegħ il-baħar.                R/

Hu ordna u qajjem riefnu,

li qanqal imwieġ il-baħar.

Għolew  m’ogħla s-smewwiet,

niżlu sa qiegħ il-baħar;

qalbhom tmewtet bil-biża tat-telfa.                         R/

Bdew iduru u jixxenglu bħal nies fis-sakra,

u tilfu ħilithom kollha.

Sejħu l-Mulej fit-tiġrib tagħhom,

u mill-hemm tagħħom ħelishom.

Hu bidel ir-riefnu f’żiffa,

u siektu mwieġ il-baħar.                                R/

Huma ferħu għax waqfu l-imwieġ ;

u hu mexxihom sal-port li xtaqu.

Ħa jsebbħu l-Mulej għal-tjubitu,

Għall-għeġubijiet tiegħu mal-bnedmin!            R/

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Reading 2 - Acts, 27, 16-28; 28, 1-6

We passed along the sheltered side of an island named Cauda and managed only with difficulty to get the dinghy under control. They hoisted it aboard, then used cables to undergird the ship. Because of their fear that they would run aground on the shoal of Syrtis, they lowered the drift anchor and were carried along in this way. We were being pounded by the storm so violently that the next day they jettisoned some cargo, and on the third day with their own hands they threw even the ship's tackle overboard. Neither the sun nor the stars were visible for many days, and no small storm raged. Finally, all hope of our surviving was taken away. When many would no longer eat, Paul stood among them and said, "Men, you should have taken my advice and not have set sail from Crete and you would have avoided this disastrous loss. I urge you now to keep up your courage; not one of you will be lost, only the ship. For last night an angel of the God to whom  belong and whom I serve stood by me and said, 'Do not be afraid, Paul. You are destined to stand before Caesar; and behold, for your sake, God has granted safety to all who are sailing with you.'

Therefore, keep up your courage, men; I trust in God that it will turn out as I have been told. We are destined to run aground on some island." On the fourteenth night, as we were still being driven about on the Adriatic Sea, toward midnight the sailors began to suspect that they were nearing land. They took soundings and found twenty fathoms; a little farther on, they again took soundings and found fifteen fathoms. Fearing that we would run aground on a rocky coast, they dropped four anchors from the stern and prayed for day to come. The sailors then tried to abandon ship; they lowered the dinghy to the sea on the pretext of going to lay out anchors from the bow. But Paul said to the centurion and the soldiers, "Unless these men stay with the ship, you cannot be saved." So the soldiers cut the ropes of the dinghy and set it adrift.

Until the day began to dawn, Paul kept urging all to take some food. He said, "Today is the fourteenth day that you have been waiting, going hungry and eating nothing. I urge you, therefore, to take some food; it will help you survive. Not a hair of the head of anyone of you will be lost." When he said this, he took bread, ⁴ gave thanks to God in front of them all, broke it, and began to eat. They were all encouraged, and took some food themselves. In all, there were two hundred seventy-six of us on the ship. After they had eaten enough, they lightened the ship by throwing the wheat into the sea. When day came they did not recognize the land, but made out a bay with a beach. They planned to run the ship ashore on it, if they could. So they cast off the anchors and abandoned them to the sea, and at the same time they unfastened the lines of the rudders, and hoisting the foresail into the wind, they made for the beach.

But they struck a sandbar and ran the ship aground. The bow was wedged in and could not be moved, but the stern began to break up under the pounding (of the waves). The soldiers planned to kill the prisoners so that none might swim away and escape,  but the centurion wanted to save Paul and so kept them from carrying out their plan. He ordered those who could swim to jump overboard first and get to the shore,  and then the rest, some on planks, others on debris from the ship. In this way, all reached shore safely.

1899 Malta stamp depicting
Paul's shipwreck

Once we had reached safety we learned that the island was called Malta. The natives showed us extraordinary hospitality; they lit a fire and welcomed all of us because it had begun to rain and was cold. Paul had gathered a bundle of brushwood and was putting it on the fire when a viper, escaping from the heat, fastened on his hand. When the natives saw the snake hanging from his hand, they said to one another, "This man must certainly be a murderer; though he escaped the sea, Justice ¹ has not let him remain alive."  But he shook the snake off into the fire and suffered no harm.  They were expecting him to swell up or suddenly to fall down dead but, after waiting a long time and seeing nothing unusual happen to him, they changed their minds and began to say that he was a god. This is the Word of The Lord.

It-2 Qari - mill-Ktieb ta’ l-Atti ta’ l-Appostli 27, 16-28,6

B’ġirja waħda għaddejn taħt ir-riħ ta’ daqsxejn ta’ gżira jisimgħa Kawda.   Bilkemm stajna  nżommu d-dgħajsa warajna, u għalhekk tellgħuha mill-baħar.   Imbagħad qabdu  l-armar u rabtu l-ġifen dawramejt biċ-ċimi, niżżlu l-qlugħ u l-arbli,  għax beżgħu li ninkaljaw fuq is-Sirti, u hekk ħallejn l-mewġ ikaxkarna miegħu. Il-għada t-tempesta ħabbtitna ħafna, bdew iwaddbu t-tagħbija l-baħar, u fit-tielet jum irmew il-parank tal-ġifen b’idejhom stess.

Għal ħafna jiem la dehret xemx u lanqas kwiekeb, it-tempesta li laqtitna ma kienitx ħafifa,   Hekk li fl-aħħar tlifna kull tama li nsalvaw. In-nies kienu ilhom ħafna ma jieħdu xi ħaġa  biex jitrejqu; Pawlu waqaf f’nofshom u qalilhom:  “Ħbieb,  kien imisskom smajtu minni u  ma tlaqtux minn Kreta; kontu teħilsu minn din il-ħsara u t-telf,. imma issa nwissikom  biex tagħmlu l-qalb, għax ħadd minnkom mhu se jitlef ħajtu;  il-ġifen biss jintilef.   Għax dal-lejl deherli anġlu ta’ dak Alla li tiegħu  jien u li lilu nqim,  u qalli: “Tibżax, Pawlu.  Jeħtieġ  li inti tidher quddiem Ċesari:  ara, Alla tak il-ħajja ta’ dawk kollha li qegħdin jivvaġaw  miegħek.  Mela qawwu qalbkom, ħbieb.  Jien nemmen f’Alla li hekk isir, sewwa sew kif tħabbar lili.  Jeħtieġ iżda li naħbtu ma’ gżira.“ 

Meta wasal l-erbatax-il-lejl, konna ninsabu mitfugħin ‘l hawn u ‘l hemm fil-baħar ta’ Adrja.   Għall-ħabta  ta’ nofs il-lejl il-baħrin ħassew li konna resqin qrib xi art.  Skandaljaw il-għoli tal-baħar, u sabu għoxrin qama;  imxejna ftit ieħor ‘il quddiem reġgħu skandaljaw, u sabu ħmistax.  Huma beżgħu li xi mkien se naħbtu ma’ xi sikka, u għalhekk niżżlu  erba’ ankri mill-poppa.  Ix-xewqa tagħhom kienet li ma jdumx ma jisbaħ.  Il-baħrin bdew ifittxu li jaħarbu mill-ġifen, u niżżlu d-dgħajsa l-baħar bħallikieku biex idendlu xi ankri mill-pruwa.

Iżda Pawlu qal liċ-ċentirjun u lis-suldati:  “Jekk dawn ma jibqgħux fuq il-ġifen, intom ma tistghux issalvaw.“   imbagħad is-suldati qaċċtu l-ħbula tad-dgħajsa u ħallewha tmur għal riħha.    Meta sar il-ħin biex jisbaħ, Pawlu qabad iħajjarhom ilkoll biex jtrejqu bi ħaġa, u qalilhom:  ˝Issa ġa ilkom erbatax-il-ġurnata tistennew  sajmin, u ma dduqu xejn.  Għalhekk inħajjarkom tieħdu xi ħaġa ta’ l-ikel, u jwetikom f’saħħitkom, għax ħadd minnkom mhi se tintiliflu xagħra waħda minn rasu˝.   Kif qal dan, qabad il-ħobż, radd il-ħajr ‘l Alla quddiem kulħadd qasam u beda jiekol.  Imbagħad kulħadd għamel il-qalb u ħadu xi ħaġa ta’ l-ikel huma wkoll.

Konna b’kollox mitejn u sitta u sebgħin ruħ fuq il-ġifen.  Wara li xebgħu, bdew iħeffu l-ġifen u jwaddbu l-qamħ il-baħar.  Meta mbagħad sebaħ, l-art ma għarfuhiex, lemħu biss bajja bi xtajta fiha, u qatgħuha li jekk jista’ jkun, jitfgħu l-ġifen fuqha.  Irħew l-ankri u telquħom il-baħar, u ħallew ukoll l-irbit tat-tmun.  Imbagħad tellgħu l-qala tat-trinkett għar-riħ u ħadu għax-xtajta.  Iżda ħbatna ma’ sikka, li kellha l-baħar miż-żewġ naħat.  Il-pruwa baqgħet imwaħħla sewwa fil-post  u ma tħarrkitx iżjed, imma l-poppa bdiet  titfarrak bil-qilla tal-mewġ.  Is-suldati riedu kieku joqtlu l-priġunieri, li ma jaħrabx xi Hadd minnhom bil-għawm;  iżda ċ-ċenturjun, li ried isalva ‘l Pawlu, ma ħalliex il-ħsieb tagħhom iseħħ.  Lil dawk li kienu jafu jgħumu ordnalhom jintefgħu huma l-ewwel

il-baħar u jmorru l-art;   lill-oħrajn ordnalhom jilħqu x-xatt min fuq twavel u minn fuq bċejjeċ imkissra tal-ġifen.  U hekk kulħadd qabad l-art qawwi u sħiħ.

Meta ħlisna mil-għarqa, sirna nafu li l-gżira kien jisimha Malta.  In-nies tagħha ġiebu ruħhom magħna bil-ħlewwa liema bħalha.  Laqgħuna tajjeb lilna lkoll u qabbdulna ħuġġieġa, għax kienet bdiet nieżla x-xita u kien il-bard.  Mela Pawlu ġabar qatta zkuk niexfa u tefagħhom fin-nar.  Fiz-zkuk kien hekk lifgħa li malli ħaset is-sħana, ħarġet u qabdel ma’ id Pawlu.  In-nies tal-gżira, kif raw il-lifgħa mdendla ma’ idu, bdew igħidu wieħed lill-ieħor: “Dar-raġel żgur xi qattiel, għax għad li ħelisha mill-baħar, il-ġustizzja ma ħallitux igħix!“  imma hu farfar il-lifgħa ġon-nar u ma  ġralu xejn.  Huma stennew li se jarawh jintefaħ jew jaqa’ u jmut f’daqqa.  Wara li damu jistennew ħafna u raw li ma ġralu ebda deni, biddlu l-ħsieb  u bdew igħidu li kien xi Alla. Il-Kelma tal-Mulej

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The Gospel according to St Mark 16, 15-20

He said to them, "Go into the whole world and proclaim the gospel to every creature.  Whoever believes and is baptized will be saved; whoever does not believe will be condemned. These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages.  They will pick up serpents (with their hands), and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover."  So then the Lord Jesus, after he spoke to them, was taken up into heaven and took his seat at the right hand of God. But they went forth and preached everywhere, while the Lord worked with them and confirmed the word through accompanying signs. This is the Word of The Lord.

L-Evanġelju - skond San Mark 16, 15-20

F’dak iż-żmien, Ġesu’ qal lill-Ħdax: “Morru fid-dinja kollha, xandru l-Bxara t-tajba lill-ħolqien kollu. min jemmen u jitgħammed, isalva; iżda min ma jemminx, ikun ikkundantat.  U dawn huma l-mirakli li jsieħbu ‘l dawk li jemmnu:  f’ismi jkeċċu x-xjaten, jitkellmu b’ilsna ġodda, jaqbdu s-sriep b’idejhom, u jekk jixorbu xi xorb li  jġib il-mewt;  ma jagħmlilhomx ħsara; iqiegħdu idejhom fuq il-morda u dawn ifiqu..U hekk l-Mulej Ġesu’, wara li kellimhom, kien imtella’ fis-sema u qagħad in-naħa tal-lemin ta’ Alla.  Huma mbagħad marru jippriedkaw kullimkien; il-Mulej kien jaħdem magħhom u jwettaq il-kelma bil-mirakli li kienu jsiru magħha. Il-Kelma tal-Mulej

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COMMENTARY on 2^nd Reading

Since next Sunday’s solemnity is particular to the conversion of both Malta and Gozo to Christianity by St Paul, I was not able to find any specific commentary by one of our usual writers.  Instead I am reproducing here an interesting sharing from the blog by Anita Mathias who came to Malta in the footsteps of Paul just over a month ago.. 

In Malta, in the Bay where St. Paul was Shipwrecked

ANITA MATHIAS - December 16, 2012

St. Paul’s Island

I am in Malta for a week. I walked by the bay where St Paul was shipwrecked and watched the enormous sky turn pink-streaked, red-puffed, crimson, colouring the waters of the bay which had been a glorious aquamarine a bright pink. The sky, the sea, they changed their aspects every minute. Surely the heavenly painter was having fun with his creativity, showing off for me. The sky and sea soon turn red.


I sat thinking about Paul. While the Spirit is gender-blind in his giving of gifts, Paul’s words have been used to harm people, especially women and gays, and specifically to deny women the opportunity to teach, or preach, or lead. What he said to the first century women in Ephesus or Corinth has been used as an excuse to subjugate and side-line women, yes, even in our century.

But that is not the whole story of Paul, just as our blind spots are not our whole story.
He knew Christ intimately—the Risen Christ whom he had never met in the flesh, thereby enlarging our perception of how much it is possible for us who, like Paul, have never met Christ—to know him and to find fullness of joy in him.

And in the Mamertine Dungeon, he claims we should rejoice always, and give thanks in everything. Rejoice? Yes, because of the presence of his Saviour with him.

For me to live is Christ, to die is gain, Paul says.

Me, I love life. I would like to live for decades more, gardening, reading, writing, learning, travelling, hanging out with friends. Just puttering. I don’t want to die.
But as I was flying to Malta yesterday, I looked down at the beautiful rosy-pink clouds, and suddenly realized I did not care if I lived or died. I am certain that there is life beyond the veil, because Jesus talked about it often in the Gospels, and believe that I will step through the veil and be with Jesus.

Why? Well, I guess I have hung out with him for so long a time here, in prayer, in studying his words and deeds. I have often seen him with the eyes of faith, clearly and in a low-key way like as the Prophet Amos, who casually said, I saw the Lord standing by the altar. So I believe beyond doubt that the one I have known here, who has comforted and guided and loved me here, will love me “there.”
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http://anitamathias.com/blog/2012/12/16/in-malta-in-the-bay-where-st-paul-was-shipwrecked/