Let the Dead bury the Dead

Readings for June 30, 2013

Thirteenth Sunday in Ordinary Time

It-13-il Ħadd matul is-Sena                        Messalin C  pp327                                                                                                                             

 Reading 1 - 1 Kings 19:16b, 19-21

The LORD said to Elijah:“You shall anoint Elisha, son of Shaphat of Abelmeholah, as prophet to succeed you.” Elijah set out and came upon Elisha, son of Shaphat, as he was plowing with twelve yoke of oxen; he was following the twelfth. Elijah went over to him and threw his cloak over him. Elisha left the oxen, ran after Elijah, and said, “Please, let me kiss my father and mother goodbye, and I will follow you.” Elijah answered, “Go back!  Have I done anything to you?” Elisha left him, and taking the yoke of oxen, slaughtered them;  he used the plowing equipment for fuel to boil their flesh, and gave it to his people to eat. Then Elisha left and followed Elijah as his attendant.  This is the Word of the Lord.

Ewwel Lezzjoni - Qari mill-Ewwel Ktieb tas-Slaten. (1 Slaten 19, 16b, 19-21)

F'dak iż-żmien, il-Mulej qal lil Elija: "Lil Eliżew bin Safat, ta' Abel-mehola, idilku profeta flokok."  Elija telaq minn hemm u sab lil Eliżew bin-Safat, waqt li kien qiegħed bi tnax-il żewġ gniedes quddiemu; u hu kien qiegħed imexxi t-tnax-il wieħed. Resaq lejh Elija, u xeħet fuqu l-mantell tiegħu. Dan ħalla l-gniedes u mar jiġri wara Elija jgħidlu: "Ħallini mmur insellem lil misieri u 'l ommi, imbagħad  niġi warajk."  Qallu Elija:  "Mur u erġa ejja; għaliex x'għamiltek jien?"  Eliżew tbiegħed minnu, qabad żewġ qniedes, qatilhom u offriehom sagrifiċċju. U bl-għodda tal-ħrit sajjar il-laħam, qassmu lin-nies, u kielu. U hu mar wara Elija, u beda jservih. Il-Kelma tal-Mulej

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Responsorial Psalm - Psalm 16:1-2, 5, 7-8, 9-10, 11

           R. (cf. 5a) You are my inheritance, O Lord.

Keep me, O God, for in you I take refuge;     

I say to the LORD, “My Lord are you.                                           

O LORD, my allotted portion and my cup,                      

 you it is who hold fast my lot.”                                                                             R/

I bless the LORD who counsels me;         

even in the night my heart exhorts me.            

I set the LORD ever before me;       

with him at my right hand I shall not be disturbed.                                            R/

Therefore my heart is glad and my soul rejoices,     

 my body, too, abides in confidence        

because you will not abandon my soul to the netherworld,     

nor will you suffer your faithful one to undergo corruption.                              R/

You will show me the path to life,  

fullness of joys in your presence,   

the delights at your right hand forever.                                                                 R/

Salm Responsorjali (Salm 15 (16)

R/   Mulej, inti s-sehem tal-wirt u r-riżq tiegħi.    

Ħarisni, o Alla, għax fik  jien nistkenn. 

Jien għedt lill-Mulej:  "Int Sidi,     

m'għandix ġid ieħor ħliefek."   

Mulej, inti s-sehem tal-wirt u r-riżq tiegħi, 

Inti żżomm f'idejk xortija.                                                                 R/

Imbierek lill-Mulej li tani l-fehma;     

imqar billejl qalbi tgħallimni.            

Inżomm il-Mulej dejjem quddiemi,         

għax bih f'leminti qatt ma nitħarrek.                                                R/

Hekk tifraħ qalbi u tithenna ruħi,  

u ġismi wkoll jistrieħ fil-kwiet.  

Għax int ma titlaqnix fl-imwiet,  

ma tħallix il-maħbub tiegħek jara l-qabar.                                         R/

Int tgħallimni t-triq tal-ħajja; 

hemm il-milja tal-ferħ quddiemek,   

hemm l-għaxqa għal dejjem f'lemintek.                                            R/

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Reading 2 - Galatians 5:1, 13-18

Brothers and sisters: For freedom Christ set us free; so stand firm and do not submit again to the yoke of slavery. For you were called for freedom, brothers and sisters. But do not use this freedom as an opportunity for the flesh; rather, serve one another through love. For the whole law is fulfilled in one statement, namely, You shall love your neighbor as yourself. But if you go on biting and devouring one another, beware that you are not consumed by one another. I say, then: live by the Spirit and you will certainly not gratify the desire of the flesh. For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want. But if you are guided by the Spirit, you are not under the law. This is the Word of the Lord.

It-Tieni Lezzjoni - Qari mill-Ittra ta' San Pawl Appostlu lill-Galatin. (Gal 5, 1, 13-18)

Ħuti, Kristu ħelisna biex ngħixu ta' nies ħielsa. Żommu sħiħ, u terġgħux tmiddu għonqkom  għall-madmad tal-jasar. Intom imma, ħuti, intom ġejtu msejħa għall-ħelsien, imma tinqdewx b'dan il-ħelsien għall-ġisem,  iżda aqdu lil xulxin fl-imħabba.  Il-Liġi kollha tinġabar f'liġi waħda:  "Ħobb lil għajrek bħalek innifsek."  Jekk intom tgiddmu u tieklu lil xulxin,  oqogħdu attenti li ma tikkunsmawx lil xulxin!  Jien ngħidilkom, imxu fl-Ispirtu u taqgħux għall-passjonijiet tal-ġisem.    Il-passjonijiet  tal-ġisem huma kontra l-Ispirtu, u l-Ispirtu hu kontra l-ġisem;  dawn it-tnejn huma kontra xulxin, biex ma jħallukomx tagħmlu dak li tixtiequ.  Jekk lilkom imexxikom l-Ispirtu, m'intomx taħt il-Liġi. Il-Kelma tal-Mulej

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Gospel - Luke 9:51-62

When the days for Jesus’ being taken up were fulfilled, he resolutely determined to journey to Jerusalem, and he sent messengers ahead of him.  On the way they entered a Samaritan village to prepare for his reception there, but they would not welcome him because the destination of his journey was Jerusalem. When the disciples James and John saw this they asked, “Lord, do you want us to call down fire from heaven to consume them?” Jesus turned and rebuked them, and they journeyed to another village. As they were proceeding on their journey someone said to him, “I will follow you wherever you go.”  Jesus answered him, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.” And to another he said, “Follow me.”  But he replied, “Lord, let me go first and bury my father.” But he answered him, “Let the dead bury their dead. But you, go and proclaim the kingdom of God.” And another said, “I will follow you, Lord, but first let me say farewell to my family at home.”  To him Jesus said, “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.” This is the Word of the Lord.

L-Evanġelju - Qari mill-Evanġelju skont San Luqal (Lq 9, 51-62)

Meta Ġesu' qorob għalih iż-żmien li fih kellu jittieħed mid-dinja, b'rieda sħiħa dar u telaq lejn  Ġerusalemm.   U bagħat xi messaġġiera qablu li, huma u sejrin, daħlu f'raħal tas-Sammarija  biex iħejjulu fejn joqgħod.   Iżda hemmhekk ma laqgħux, billi hu kien sejjer Ġerusalemm.  Meta raw dan,  id-dixxipli Ġakbu u Ġwanni qaluliu:  "Mulej, tridx ngħidu lin-nar jinżel mis-sema u jeqridhom?" Iżda hu dar fuqhom u ċanfarhom.  U marru f'raħal ieħor. Huma u miexja fit-triq kien hemm wieħed li qallu: "Tmur fejn tmur, jiena niġi warajk."  U qallu Ġesu': "Il-volpijiet għandhom l-għerien tagħhom, u l-għasafar tal-ajru  l-bejtiet, iżda Bin il-Bniedem ma għandux fejn imidd rasu." Lil wieħed ieħor qallu:  "Imxi warajja."  Iżda dak wieġbu: "Ħallini l-ewwel immur nidfen lil missieri."  Iżda hu wieġbu: "Ħalli l-mejtin jidfnu l-mejtin tagħhom;  iżda int mur u xandar is-Saltna ta' Alla." U ieħor ukoll qallu:  "Jien niġi, Mulej, warajk, imma l-ewwel  ħallini nsellem lil tad-dar."   Qallu Ġesu':  "Min iqiegħed idu fuq il-moħriet u jħares lura mhuwiex tajjeb għas-Saltna ta' Alla." Il-Kelma tal-Mulej.

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COMMENTARY  

Father Cantalamessa on the family                                                                                                                                                                                          

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

"Let the Dead Bury the Dead"

Benedict XVI's book "Jesus of Nazareth" first appeared in April 2007. I thought that I would reflect on some of his thoughts in my commentary for next Sunday Gospel.   First of all, I'd like to remark on the content and purpose of the book. It treats of Jesus in the period from his baptism in the Jordan to the moment of his transfiguration, that is, from the beginning of his public ministry almost to its epilogue.  (The second volume has also been published last year, dealing with the accounts of Jesus' death and resurrection along with the infancy narratives. These were not treated in the first volume.)

But let us come to the Gospel reading for the 13th Sunday in Ordinary Time. It recounts three different meetings Jesus had on the same journey. We will focus on one of these meetings. "And to another Jesus said, 'Follow me.' But he replied, 'Lord, let me go first and bury my father.' But Jesus answered him, 'Let the dead bury their dead. But you, go and proclaim the kingdom of God.'"

In his book, the Pope commented on the theme of family relations alluded to in the above Gospel passage in dialogue with the Jewish-American Rabbi Jacob Neusner. In his book "A Rabbi Talks with Jesus," Rabbi Neusner imagines himself as present in the crowds when Jesus speaks.   Neusner explains why, despite his great admiration for the "Rabbi of Nazareth," he would not have been able to become his disciple. One of the reasons for this is Jesus' position on family relations. Rabbi Neusner says that on many occasions Jesus seems to invite transgression of the fourth commandment, which says that we must honor our father and mother. Jesus asks someone, as we just heard, to forget about burying his own father and elsewhere he says that whoever loves father and mother more than him is not worthy of him.

Rabbi Neusner and Pope Benedict

    Often the response to these objections is to cite other words of Jesus that strongly affirm the permanent validity of family bonds: the indissolubility of marriage, the duty to help one's father and mother.   In his book, however, the Pope offers a more profound and illuminating answer to this objection, an objection that is not only Rabbi Neusner's, but also that of many Christian readers of the Gospel. He takes his point of departure from something else Jesus says. "Who is my mother? Who are my brothers? ... Whoever does the will of my Father who is in heaven is my brother, sister, and mother" (Matthew 12:48-50).

Jesus does not thereby abolish the natural family, but reveals a new family in which God is father, and men and women are all brothers and sisters thanks to a common faith in him, the Christ. Rabbi Neusner asks whether he has a right to do this. This spiritual family already existed: It was the people of Israel, united by observance of the Torah, that is, the Mosaic law. A son was only permitted to leave his father's house to study the Torah. But Jesus does not say, "Whoever loves father or mother more than the Torah is not worthy of the Torah." He says, "Whoever loves father or mother more than me is not worthy of me." He puts himself in the place of the Torah and this can only be done by someone who is greater than the Torah and greater than Moses, who promulgated it.

Benedict XVI thinks that the rabbi is right to conclude: "Only God can demand of me what Jesus asks." The Pope notes that the discussion about Jesus and family relations -- like that about Jesus and observance of the Sabbath -- thus brings us to the true heart of the matter, which is to know who Jesus is. If a Christian does not believe that Jesus acts with the authority itself of God and is himself God, then Rabbi Neusner, who refuses to follow Jesus, has a more coherent position than that particular Christian does. One cannot accept Jesus' teaching if one does not accept his person.

Let us take some practical instruction from this discussion. The "family of God," which is the Church, not only is not against the natural family, but is its guarantee and promoter. We see it today. It is a shame that some divergences of opinion in our society on questions linked to marriage and the family impede many from recognizing the providential work of the Church on behalf of the family. She is often without support in this decisive battle for the future of humanity.

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The Only Question that Matters

Readings for  June 23, 2013

 Twelfth Sunday in Ordinary Time

It-12-il Ħadd matul is-Sena

Messalin C pp322

Reading 1   -   Zacchariah 12:10-11; 13:1

Thus says the LORD: I will pour out on the house of David and on the inhabitants of Jerusalem a spirit of grace and petition; and they shall look on him whom they have pierced,  and they shall mourn for him as one mourns for an only son, and they shall grieve over him as one grieves over a firstborn. On that day the mourning in Jerusalem shall be as great as the mourning of Hadadrimmon in the plain of Megiddo. On that day there shall be open to the house of David and to the inhabitants of Jerusalem, a fountain to purify from sin and uncleanness.  This is the Word of The Lord.

L-Ewwel Qari - mill-Profeta Żakkarija 12, 10-11; 13,3

Dan jgħid il-Mulej:  "Fuq id-dar ta' David u fuq dawk li għammru f'Ġerusalemm insawwab spirtu ta' ħidma u talb.   U huma jħarsu lejn dak li jkun nifdu,  u jibkuh bħal wieħed li jibki lil ibnu l-waħdieni, u  jokorbu għalih bħal min jikrob għal ibnu l-kbir. Dakinhar il-biki ta' Ġerusalemm ikun kbir daqs il-biki ta' Ħadad-rimmon fil-wita ta' Megiddo.  Dakinhar jiġri li tinfetah għajn għad-dar ta' David u għan-nies ta' Ġerusalemm,biex jindafu mill-ħtijiet u mit-tinġis.  Il-Kelma tal-Mulej

Responsorial Psalm - PSALM 63:2, 3-4, 5-6, 8-9

R. (2b) My soul is thirsting for you, O Lord my God.
O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.                      R/

Thus have I gazed toward you in the sanctuary
to see your power and your glory,
For your kindness is a greater good than life;
my lips shall glorify you.                                                                     R/

                    
Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.                         R/

You are my help,
and in the shadow of your wings I shout for joy.
My soul clings fast to you;
your right hand upholds me.                                                             R/.

Salm Responsorjali - Salm 62

                        R/   Ruħi bil-għatx għalik, Mulej, Alla tiegħi.

Alla, Alla tiegħi int;

lilek ħerqan infittex.

Ruħi bil-għatx għalik,

għalik imxennaq jiena,

bħal art niexfa, maħruqa,bla ilma.                                     R/

Għalhekk ġejt narak fit-tempju mqaddes tiegħek,

biex nigħaxxaq bis-setgħa u l-glorja tiegħek.

Għax it-tjieba tiegħek aħjar mill-ħajja,

xufftejja jxandru t-tifħir tiegħek.                                       R/

Għalhekk inbierkek tul ħajti kollha;

ngħolli idejja u nsejjaħ ismek.

Bħal b'ikel mill-aħjar li jsemmen nimtela,

u jgħannilek fommi b'xuftejn ferrieħa.                            R/

Għax int kont għajnuna għalija,

għad-dell ta' ġwenħajk ngħanni bil-ferħ.

Miegħek tingħaqad ruħi,

int tweżinni bil-leminija tiegħek.                                      R/

Reading 2 -  Galatians 3:26-29

Brothers and sisters:  Through faith you are all children of God in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s descendant, heirs according to the promise. This is the Word of the Lord.

It-Tieni  Lezzjoni  - Galatin 3, 26-29

Ħuti, intom ulied Alla lkoll kemm intom, permezz tal-fidi fi Kristu Ġesu'.   Intom,li intom mgħammda fi Kristu, il-bistu 'l Kristu.  Issa ma hemmx iżjed Lhudi u anqas Grieg, ma hemm ilsir u Anqas ħieles, ma hemmx raġel u anqas mara, għax intom  ilkoll ħaġa waħda fi Kristu Ġesu'. Imma jekk intom ta' Kristu,intom ukoll nisel Abraham,  werrieta skont il-wegħda.

 Il-Kelma tal-Mulej

Gospel - Luke 9:18-24

Once when Jesus was praying in solitude, and the disciples were with him, he asked them, “Who do the crowds say that I am?” They said in reply, “John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.’” Then he said to them, “But who do you say that I am?” Peter said in reply, “The Christ of God.” He rebuked them and directed them not to tell this to anyone. He said, “The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.” Then he said to all, “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.”  This is the Word of the Lord

 L-Evanġelju -  skont San Luqa 9, 18-24

                                                                 

Darba, waqt li Ġesu' kien qiegħed jitlob waħdu, kien hemm miegħu d-dixxipli tiegħu, u hu staqsiehom: "Min jgħidu n-nies li jien?" Huma weġbuh u qalulu:  "Ġwanni l-Battita, oħrajn, Elija, u oħrajn, li qam wieħed mill-profeti tal-imgħoddi." Qalilhom:  "Imma intom min tgħidu li jien?   Qabeż Pietru u qallu: "Inti l-Messija ta' Alla." Imbagħad ikkmandhom u qalilhom ħafna biex ma jgħidu lil  ħadd b'dan. U qalilhom: "Jeħtieġ li Bin il-bniedem ibati ħafna, jiċħduh ix-xjuħ u qassisin il-kbar u l-kittieba, joqtluh, u fit-tielet jum iqum."  Darba qal lil kulħadd:  "Jekk xi ħadd irid jiġi warajja,  għandu jiċħad lilu nnifsu, jerfa' salibu kuljum, u jimxi warajja. għax min irid isalva ħajtu, jitilfa; imma min jitlef ħajtu  għall-imħabba tiegħi, isalvaha."          Il-Kelma tal-Mulej

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COMMENTARY

The Only Question that Matters —

A Biblical Reflection 
by  Fr. Thomas Rosica CSB,  CEO Salt + Light Catholic Television Network.

The second half of Luke’s Gospel is one great pilgrimage to Jerusalem, the city of destiny.  For Luke the Christian journey is a joyous way illuminated by the graciousness of the Savior of the world.  Along that way, Jesus asks a very important question of his disciples.  “Who do you say that I am?” is the same question asked of every disciple in every age. From this moment onward in today’s Gospel, Jesus is on his way to the cross.  Everything he says and does is another step toward Golgotha–where he will demonstrate perfect obedience, perfect love and total self-giving. 

The disciples list a whole series of labels that people have applied to Jesus.  And these names reveal all the different expectations held about him. Some thought of him as an Elijah, working toward a real confrontation with the powers that be.  Some saw him as one of the ancient prophets.  When Jesus asks his disciples of their perception of him, he asks what people are saying about him. How do they see his work?  Who is he in their minds?  Probably taken aback by the question, the disciples dredge their memories for overheard remarks, snatches of shared conversation, opinions circulating in the fishing towns of the lake area.  Jesus himself is aware of some of this.  The replies of the disciples are varied, as are those of each of us today when Jesus, through someone else’s lips, asks us the same question, and with increasing frequency and intensity.   To proclaim Jesus as the Messiah was a loaded and dangerous statement.  It was all that Jesus’ enemies needed to use against him, and already there were many who were ready to enlist under the banner of a royal pretender. But, far more than this, such a role was not Jesus’ destiny.  He would not and could not be that kind of militaristic or political Messiah.

Identifying Jesus Today

The struggle to identify Jesus and his role as Messiah continues today.  Some say the individual Christian and the whole church should be Elijah figures, confronting systems, institutions, national policies.  That was the way Elijah saw his task.  We only need to read the First Book of Kings [Chapters 17 to 21] to confirm this fact.  Some say, like Jeremiah, that the domain of Christ, through his church, is the personal and private side of life.  Significantly Jesus probes beyond both and asks, “You, who do you say I am.”

In Peter’s answer, “You are Messiah,” blurted out with his typical impetuosity, we are given a concept that involves both of the above ideas and goes beyond them.  The Messiah came into society, and into individual lives, in a total way, reconciling the distinction between public and private. The quality of our response to this question is the best gauge of the quality of our discipleship. 

If you have ever tried to piece together an ancient mosaic, you would know of the painstaking work involved in such an endeavor.  During my biblical studies in the Holy Land, I participated in several archeological expeditions involving the discovery of ancient mosaics. Every little fragment matters in putting the whole picture together.  In a similar way, when we attempt to answer Jesus’ question in today’s Gospel, “But who do you say that I am?” [Luke 9:20], we are being invited to piece together a magnificent mosaic.

One of the most powerful and memorable reflections on Jesus’ identity took place on the night of August 19, 2000 during the evening prayer vigil at Tor Vergata on Rome’s outskirts during World Youth Day of the Great Jubilee. I shall never forget that hot night, when silence came over the crowd of over one million young people as Pope John Paul II asked them the only question that matters:  “Who do you say that I am? The elderly Pope addressed his young friends with those words that rang out over the seeming apocalyptic scene before him:

What is the meaning of this dialogue? Why does Jesus want to know what people think about him? Why does he want to know what his disciples think about him?  Jesus wants his disciples to become aware of what is hidden in their own minds and hearts and to give voice to their conviction. At the same time, however, he knows that the judgment they will express will not be theirs alone, because it will reveal what God has poured into their hearts by the grace of faith. This is what faith is all about! It is the response of the rational and free human person to the word of the living God. The questions that Jesus asks, the answers given by the Apostles, and finally by Simon Peter, are a kind of examination on the maturity of the faith of those who are closest to Christ.

…It is Jesus in fact that you seek when you dream of happiness; he is waiting for you when nothing else you find satisfies you; he is the beauty to which you are so attracted; it is he who provokes you with that thirst for fullness that will not let you settle for compromise; it is he who urges you to shed the masks of a false life; it is he who reads in your hearts your most genuine choices, the choices that others try to stifle. It is Jesus who stirs in you the desire to do something great with your lives, the will to follow an ideal, the refusal to allow yourselves to be grounded down by mediocrity, the courage to commit yourselves humbly and patiently to improving yourselves and society, making the world more human and more fraternal.

He concluded his memorable address with these words::   Dear friends, at the dawn of the Third Millennium I see in you the “morning watchmen” (cf. Is 21:11-12). In the course of the century now past young people like you were summoned to huge gatherings to learn the ways of hatred; they were sent to fight against one another. The various godless messianic systems that tried to take the place of Christian hope have shown themselves to be truly horrendous. Today you have come together to declare that in the new century you will not let yourselves be made into tools of violence and destruction; you will defend peace, paying the price in your person if need be. You will not resign yourselves to a world where other human beings die of hunger, remain illiterate and have no work. You will defend life at every moment of its development; you will strive with all your strength to make this earth ever more livable for all people.

Who therefore is this Jesus for us?  This is indeed the only question that really matters.

God calls us to conversion

Readings for ………

 June 16, 2013

 Eleventh Sunday in Ordinary Time

Il-11-il Ħadd matul is-Sena

Messalin C 316                                  
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Reading 1 -        2 Samuel 12:7-10, 13

Nathan said to David: “Thus says the LORD God of Israel: ‘I anointed you king of Israel. I rescued you from the hand of Saul. I gave you your lord’s house and your lord’s wives for your own. I gave you the house of Israel and of Judah. And if this were not enough, I could count up for you still more. Why have you spurned the Lord and done evil in his sight? You have cut down Uriah the Hittite with the sword; you took his wife as your own, and him you killed with the sword of the Ammonites.   Now, therefore, the sword shall never depart from your house, because you have despised me and have taken the wife of Uriah to be your wife.’  Then David said to Nathan,“I have sinned  against the LORD.” Nathan answered David: “The LORD on his part has forgiven your sin: you shall not die.” This is the Word of The Lord.

L-Ewwel Qari - mit-Tieni Ktieb ta' Samwel 12, 7-10,13

F'dak iż-żmien, Natan qal lil David:  "Dan jgħid il-Mulej, Alla ta' Iżrael: Jien dliktek sultan fuq Iżrael, jien ħlistek minn idejn Sawl; u tajtek id-dar ta' sidek u n-nisa ta' sidek fi ħdanek, tajtek id-dar ta' Iżrael u ta' Ġuda, u jekk dan  kien  għadu ftit, kont inżidlek daqshekk ieħor. Għaliex mela stmerrejt il-kelma tal-Mulej u għamilt il-ħażin f'għajnejh?   Drabt lil Urija l-Ħiti bix-xabla, ħadtlu 'l martu b'martek, u lili qtiltu bix-xabla tal-Għammorin. U issa ma titwarrab qatt ix-xabla mill-familja Tiegħek   talli int stmerrejtni, u ħadt lil mart Urija l-Ħiti biex tkun martek." U David qal lil Natan: "Jiena dnibt kontra l-Mulej!" U Natan  wieġbu:  "Il-Mulej ukoll ħafirlek dnubek; int ma tmutx." Il-Kelma tal-Mulej

Responsorial Psalm - PSALM 32:1-2, 5, 7, 11

      R. (cf. 5c) Lord, forgive the wrong I have done.

Blessed is the one whose fault is taken away,
whose sin is covered.
Blessed the man to whom the LORD imputes not guilt,
in whose spirit there is no guile.                                                       R/.

I acknowledged my sin to you,
my guilt I covered not.
I said, “I confess my faults to the LORD,”
and you took away the guilt of my sin.                                            R/

You are my shelter; from distress you will preserve me;
with glad cries of freedom you will ring me round.

Be glad in the LORD and rejoice, you just;
exult, all you upright of heart                                                            R/.

Salm Responsorjali                    -  SALM 31

                        R/                  Aħfirli, Mulej, il-ħażen ta' dnubi.

Ħieni l-bniedem li ħtijietu maħfura,

li għandu d-dnub tiegħu mistur!

Ħieni l-bniedem li ebda ħażen ma jgħoddlu l-Mulej,

u ma għandu ebda qerq f'qalbu.                                                       R/

Id-dnub tiegħi jien stqarrjetlek,

u l-ħażen tiegħi ma ħbejtulekx.

Jien għedt "Quddiem il-Mulej nistqarr ħtijieti."

U inti ħfirtli l-ħażen tad-dnub tiegħi.                                                R/

Int kenn għalija, mit-taħbit tħarisni,

iddawwarni u tferraħni bil-ħelsien tiegħek.

Ifirħu, twajbin, u thennew fil-Mulej;

għajtu bil-ferħ, intom ilkoll ta' qalbkom safja.                                 R/

Reading 2 - Galatians 2:16, 19-21

Brothers and sisters:, We who know that a person is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus that we may be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. For through the law I died to the law, that I might live for God. I have been crucified with Christ; yet I live, no longer I, but Christ lives in me; insofar as I now live in the flesh, I live by faith in the Son of God who has loved me and given himself up for me. I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing. This is the Word of The Lord.

It-Tieni Qari -  mill-Ittra lill-Galatin 2,16-19,21

Ħuti, aħna li nafu li l-bniedem ma jkunx iġġustifikat bl-opri tal-Liġi imma bil-fidi f'Ġesu' Kristu, aħna wkoll emminna f'Ġesu' Kristu, sabiex inkunu ġġustifikati  bil-fidi fi Kristu u mhux bl-opri tal-Ligi, għaliex bl-opri  tal-Liġi ebda bniedem ma jkun iġġustifikat. Imma jien permezz tal-Liġi mitt għal-Liġi biex ngħix  għal Alla; issallabt ma Kristu.  Ngħix, imma mhux  iżjed jien, iżda jgħix fiha Kristu.   Il-ħajja li issa ngħix  fil-ġisem qiegħed ngħixha bil-fidi  fl-Iben ta' Alla, li ħabbni u ta lilu nnifsu għalija. M'iniex inġib fix-xejn il-grazzja ta' Alla; għax kieku l-ġustifikazzjoni kellha tiġi mil-Liġi, Kristu kien ikun miet għal xejn. Il-Kelma tal-Mulej

Gospel - Luke 7:36-50;8,1-3

A Pharisee invited Jesus to dine with him, and he entered the Pharisee’s house and reclined at table. Now there was a sinful woman in the city who learned that  he was at table in the house of the Pharisee.  Bringing an  alabaster flask of ointment, she stood behind him at his feet  weeping and began to bathe his feet with her tears. Then she  wiped them with her hair,  kissed them, and anointed them  with the ointment.  When the Pharisee who had invited him  saw this he said to himself,  “If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner.” Jesus said to him in reply, “Simon, I have something to say to you.” “Tell me, teacher, ” he said. “Two people were in debt to a certain creditor; one owed five hundred days’ wages and the other owed fifty. Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?” Simon said in reply, “The one, I suppose, whose larger debt was forgiven.” He said to him, “You have judged rightly.” Then he turned to the woman and said to Simon, “Do you see this  woman?  When I entered your house, you did not give me water  for my feet, but she has bathed them with her tears and wiped them  with her hair.  You did not give me a kiss, but she has not ceased  kissing my feet since the time I entered. You did not anoint my head  with oil, but she anointed my feet with ointment.   So I tell you, her  many sins have been forgiven because she has shown great love.  But the one to whom little is forgiven, loves little.”  He said to her, “Your sins are forgiven.”  The others at table said to themselves, “Who is this who even forgives sins?” But he said to the woman, “Your faith has saved you; go in peace.” Afterward he journeyed from one town and village to another, preaching and proclaiming the good news of the kingdom of  God.  Accompanying him were the Twelve and some women who had been cured of evil spirits and infirmities, Mary, called Magdalene, from whom seven demons had gone out, Joanna,  the wife of Herod’s steward Chuza, Susanna, and many others who provided for them out of their resources. This is the Word of the Lord.

Evanġelju - Qari skont San Luqa 7, 36-50; 8,1-3

F'dak iż-żmien, wieħed mill-fariżej stieden lil Gesu' biex  jiekol miegħu.   Ġesu' daħal għand il-fariżew u qagħad  għall-ikel.Issa fil-belt kien hemm midinba magħrufa.   Din saret  taf li kien qiegħed għall-ikel fid-dar tal-fariżew;  ġiebet vażett tal-alabastru biż-żejt ifuħ; u marret qagħdet warajh ħdejn riġlejh, tibki u xxarrablu riġlej bi dmugħha  tixxuttahomlu b'xuxitha; imbagħad  bisitlu riġlejh u  dilkithomlu biż-żejt ifuħ. Kif ra hekk il-fariżew li stiednu qal bejnu u bejn ruħu: "Dan, li kien profeta, kien ikun jaf min hi u x'mara hi  din liqiegħda tmissu; kien ikun jaf, għax hi midinba!" Imma Ġesu' qabad u qallu:  "Xmun, għandi ħaġa xi  ngħidlek.  "Qallu dak:  "Għid, mgħallem."   "Tnejn  min-nies kellhom id-dejn ma' wieħed li jislef il-flus; wieħed kellu jagħtih ħames mitt dinar u l-ieħor ħamsin. Minn fejn iħallsu dejnhom ma kellhomx, u hu  ħafrilhom  it-tnejn.  Min minnhomse jħobbu l-iżjed?    Wieġbu Xmun u qal: "Jidhirli jien li dak li ħafirlu l-iżjed."   "Ħsibtha tajjeb."qallu Ġesu'. Imbagħad dar lejn il-mara u qal lil Xmun: "Qiegħed taraha  lil din il-mara?   Dħalt għandek, u ilma għal riġlejja ma tajtniex, iżda hi riġlejja xarrbithomli bi dmugħha u xxuttthomli b'xuxitha.    Bewsa ma tajtniex, iżda hi minn x'hin daħlet ma waqfitx tbusli  riġlejja.  Rasi ma dlikthilix biż-żejt, imma hi dilkitli riġlejja  b'żejt ifuh.   Għalhekk ngħidlek li dnubietha, li kienu ħafna, inħafrulha, għax ħabbet ħafna, imma min jinħafilu ftit, ftit iħobb." Imbagħad qal lilha: "Dnubietek maħfura."  Dawk li kienu fuq  il-mejda miegħu bdew jgħidu fihom infushom:  "Dan min hu  biex jaħfer id-dnubiet ukoll?"   Iżda hu qal lill-mara:   "Il-fidi tieghek salvatek, mur bis-sliem!" Wara dan hua qagħad idur l-ibliet u r-rħula, jippriedka u jxandar  l-Evanġelju tas-Saltna ta' Alla.   Kellu miegħu t-Tnax u xi nisa li kien fejjaqhom mill-ispirti ħżiena u mill-mard:    Marija, li kienu jgħidulha ta' Magdala, li minnha kien ħarġu seba' xjaten,  Ġwanna, mart Ħuża, prokuratur ta' Erodi,  Susanna, u ħafna  oħrajn,  li kienu jaqduhom minn ġidhom. Il-Kelma tal-Mulej.

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COMMENTARY         

     

Father Cantalamessa on the Pearl of Great Price

                                          

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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A Woman Came With an Alabaster Flask of Ointment

There are some Gospel passages where the teaching is so much connected to the action that the former cannot be fully understood if it is detached from the latter.

The episode of the sinful woman in the house of Simon the Pharisee that will be read at Mass this Sunday is one of these. The opening scene is silent; there are no words, only silent gestures: A woman enters with an alabaster flask of ointment. She nestles at Jesus' feet, washes them with tears, dries them with her hair, and kissing them, douses them with the ointment from her flask.

She is almost certainly a prostitute, because at that time this was what was meant when the term "sinful" was applied to a woman.

At this point the focus turns to the Pharisee who invited Jesus to dinner. The scene is still silent, but only in appearance. The Pharisee is "speaking to himself": "When the Pharisee who had invited him saw this he said to himself, 'If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner.'"

The Gospel then takes Jesus' word so as to present his judgment on the actions of the woman and on the thoughts of the Pharisee, and it does this with a parable: "'A creditor had two debtors: One owed him five hundred denarii and the other fifty. Not having anything to pay him with, the creditor forgave both of them their debts. Who will love him more?' Simon answered: 'I suppose the one who he forgave the most.' Jesus said to him, 'You have judged well.'"

Jesus first of all allows Simon to be convinced that he is in fact a prophet since he read the thoughts in his heart; at the same time, with the parable, he is preparing everyone to understand what he is about to say in defense of the woman: "'For this reason I say to you her many sins are forgiven her because she has loved much. But the one to whom little is forgiven, loves little.' Then he said to her, 'Your sins are forgiven you.'"

This year is the 806th anniversary of the conversion of Francis of Assisi. What do the conversions of the sinful woman of the Gospel and Francis have to do with each other? Unfortunately, when we speak of conversion our thought goes instinctively to what one leaves behind -- sin, a disordered life, atheism -- but this is the effect, not the cause of the conversion.

How a conversion happens is perfectly described by Jesus in the parable of the hidden treasure: "The kingdom of heaven is like a treasure hidden in a field; a man finds it and hides it again, then he goes, full of joy, and sells all he has and buys the field." It is not said that "a man sold everything he had and then went out in search of a hidden treasure."

We know how the stories that begin this way end. One loses everything he has and does not find any treasure. These are stories of deluded people, visionaries. No, a man finds a treasure and sells all he has to acquire it. In other words, it is necessary to have found a treasure in order to have the strength and the joy to sell all.

This is done with a heart "full of joy," like the man about whom the Gospel speaks. This is how it happened for the sinful woman of the Gospel and for Francis of Assisi. Both had met Jesus and it is this that gave them the strength to change.

The point of departure of the sinful woman of the Gospel and Francis seems to have been different, but this difference was an appearance, external. Deep down it was the same. The woman and Francis, like all of us after all, were searching for happiness and they saw that the life they were leading did not make them happy, but rather it left dissatisfaction and an emptiness in the depths of their heart.

I was reading recently the story of the famous convert of the 19th century, Hermann Cohen, a brilliant musician, idolized as a the young prodigy of his time in the salons of central Europe: a kind of modern version of the young Francis.

After his conversion he wrote to a friend: "I looked for happiness everywhere: in the elegant life of the salons, in the deafening noise of balls and parties, in accumulating money, in the excitement of gambling, in artistic glory, in friendship with famous people, in the pleasures of the senses. Now I have found happiness, I have an overflowing heart and I want to share it with you. ... You say, 'But I don't believe in Jesus Christ.' I say to you, 'Neither did I and that is why I was unhappy.'"

Conversion is the way to happiness and a full life. It is not something painful, but the greatest joy. It is the discovery of the hidden treasure and the pearl of great price.

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