TEACH US TO PRAY.... Mulej għallimna Nitolbu

Readings for July 28, 2013

  

17th Sunday in Ordinary Time

Is-17-il Ħadd matul is-Sena                                                       Messalin C pp348

Reading 1                   Genesis 18:20-32

In those days, the LORD said: “The outcry against Sodom and Gomorrah is so great, and their sin so grave, that I must go down and see whether or not their actions fully correspond to the cry against them that comes to me. I mean to find out.” While Abraham’s visitors walked on farther toward Sodom,  the LORD remained standing before Abraham.   Then Abraham drew nearer and said: “Will you sweep away the innocent with the guilty?  Suppose there were fifty innocent people in the city; would you wipe out the place, rather than spare it for the sake of the fifty innocent people within it?  Far be it from you to do such a thing, to make the innocent die with the guilty so that the innocent and the guilty would be treated alike!  Should not the judge of all the world act with justice?”  The LORD replied, “If I find fifty innocent people in the city of Sodom, I will spare the whole place for their sake.” Abraham spoke up again: “See how I am presuming to speak to my Lord, though I am but dust and ashes!  What if there are five less than fifty innocent people?  Will you destroy the whole city because of those five?”  He answered, “I will not destroy it, if I find forty-five there.” But Abraham persisted, saying “What if only forty are found there?”  He replied, “I will forbear doing it for the sake of the forty.”  Then Abraham said, “Let not my Lord grow impatient if I go on.  What if only thirty are found there?”  He replied, “I will forbear doing it if I can find but thirty there.”  Still Abraham went on, “Since I have thus dared to speak to my Lord, what if there are no more than twenty?”  The LORD answered, “I will not destroy it, for  the sake of the twenty.” But he still persisted: “Please, let not my Lord grow angry if I speak up this last time.  What if there are at least ten there?”  He replied, “For the sake of those ten, I will not destroy it.”  This is the Word of the Lord.

L-Ewwel Lezzjoni                   Ġenesi 18, 20 – 32

F'dak iż-żmien, il-Mulej qal: "L-għajta ta' Sodoma u  Gomorra hi tassew qawwija, u t-toqol ta' dnubhom hu kbir. U issa  se ninżel u nara jekk għamlux għalkollox skont l-għajta tagħhom  li waslet għandi.  Jekk le, inkun naf."  Dawk l-irġiel kisru minn hemm, u rħewlha lejn Sodoma;  imma l-Mulej baqa' wieqaf quddiem Abraham.  Abraham resaq lejn il-Mulej u staqsieh: "U int se teqred  it-tajjeb mal-ħażin?  U jekk hemm ħamsin bniedem ġust  f'nofs il-belt, jaqaw lil dawn se teqridhom u ma taħfirx lill-pajjiż minħabba l-ħamsin ġust li hemm f'nofsha?  Ma jkun  qatt li inti tagħmel ħaġa bħal din, li toqtol il-bniedem ġust  mal-ħażin, u l-ġust u l-ħażin tmisshom l-istess xorti. Ma jkun  qatt minnek, l-imħallef tal-art kollha, li ma tagħmilx ġustizzja.  U l-Mulej wieġeb:  "Jekk jiena nsib ħamsin bniedem ġust   f'nofs il-belt, jien naħfirlha lill-post  kollu minħabba fihom."   Wieġeb Abraham u qal:  "Arani, jien issugrajt nitkellem  mal-Mulej, għalkemm jien trab u rmied.  U jekk hemm nieqsa ħamsa  għall-ħamsin ġust, minħabba ħamsa u erbgħin se  teqred il-belt kollha?" U wieġbu l-Mulej:  "Ma neqridhiex jekk insib fiha ħamsa u erbgħin."   Imma Abraham kompla jitkellem miegħu u jgħidlu:  "U jekk issib hemm  erbgħin."   Qal Abraham:  " La tagħdabx, Sidi, jekk nerġa' nitkellem;  u jekk  jinstabu tletin?" U hu wieġeb:  "Ma nagħmilx dan, jekk insib  hemm tletin." U raġa' qallu:  "Ara, kif nissogra nkellem lil Sidi:  "U jekk jinstabu hemm  għoxrin?"    U l-Mulej wieġeb:  "Ma neqridhiex minħabba l-għoxrin." U wieġeb:  "La tagħdabx, Sidi, jekk nerġa' nitkellem darba oħra biss:   U jekk jinstabu hemm għaxra?" U hu qallu:  "Ma neqridhiex minħabba l-għaxra."  Il-Kelma tal-Mulej

…………………..

Responsorial Psalm  -  Psalm 138:1-2, 2-3, 6-7, 7-8

R. (3a) Lord, on the day I called for help, you answered me.

I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.                                                                          R/

Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called you answered me;
you built up strength within me.                                                                      R/

The LORD is exalted, yet the lowly he sees,
and the proud he knows from afar.
Though I walk amid distress, you preserve me;            
against the anger of my enemies you raise your hand.                                R/

Your right hand saves me.
The LORD will complete what he has done for me;
your kindness, O LORD, endures forever;
forsake not the work of your hands.                                                                 R/

Salm Responsorjali   -  Salm 137 (138)

                Meta sejjaħtlek, int weġibtni, Mulej.

                                                         

Irroddlok ħajr, Mulej, b'qalbi kollha,

għaliex int smajt kliem fommi.

Quddiem l-allat irrid ngħannilek.

B'wiċċi fl-art ninxteħet quddiem is-santwarju tiegħek.                                 R/

Irroddlok ħajr għat-tjieba u l-fedelta' tiegħek,

għax int kabbart ismek u kelmtek fuq kollox.

Meta  sejjaħtlek, int weġibtni,

kattarli l-qawwa f'ruħi.                                                                                         R/

Kbir il-Mulej, imma jieħu ħsib iż-żgħar;

u, għalkemm fl-għoli, jagħraf mill-bogħod.

Jekk insib ruħi fl-għali, inti tħarisli ħajti;

terfa' idek kontra l-għedewwa tiegħi.                                                              R/

Il-leminija tiegħek issalvani mill-qilla tagħhom.

Il-Mulej iżomm kelmtu miegħi.

It-tjieba tiegħek,  Mulej, tibqa' għal dejjem,

la titlaqx għemil idejk!                                                                                         R/

………………….

Reading 2                   Colossians 2:12-14

Brothers and sisters: You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead. And even when you were dead in transgressions and the uncircumcision of your flesh, he brought you to life along with him, having forgiven us all our transgressions; obliterating the bond against us, with its legal claims, which was opposed to us, he also removed it from our midst, nailing it to the cross.   This is the Word of the Lord.

It-Tieni Lezzjoni                       Kolossin 2, 12 -14

Ħuti, intom indfintu ma' Kristu bil-magħmudija u rxuxtajtu miegħu permezz tal-fidi tagħkom  fil-qawwa ta' Alla li qajmu mill-imwiet. Kontu mejta minħabba dnubietkom u għax ma kellkomx iċ-ċirkonċiżjoni f'ġisimkom;  imma issa  Alla takom il-ħajja flimkien ma' Kristu.  Ħafrilna dnubnietna kollha.   Ħassar il-kont tad-dejn li kellna bl-obbligi li kien hemm kontrina;  neħħieh min-nofs u sammru mas-salib.  Il-Kelma tal-Mulej.

…………………

Gospel                             Luke 11:1-13

Jesus was praying in a certain place, and when he had finished,  one of his disciples said to him, “Lord, teach us to pray just as John taught his disciples.”  He said to them, “When you pray, say: Father, hallowed be your name, your kingdom come. Give us each day our daily bread and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test.”  And he said to them, “Suppose one of you has a friend to whom he goes at midnight and says, ‘Friend, lend me three loaves of bread, for a friend of mine has arrived at my house from a journey and I have nothing to offer him,’ and he says in reply from within, ‘Do not bother me; the door has already been locked and my children and I are already in bed.  I cannot get up to give you anything.’ I tell you, if he does not get up to give the visitor the loaves because of their friendship,  he will get up to give him whatever he needs because of his persistence. “And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you.  For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened.  What father among you would hand his son a snake when he asks for a fish?  Or hand him a  scorpion when he asks for an egg?  If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?”  This is the Word of the Lord.

L-Evanġelju                                 Luqa 11, 1-13

Darba Ġesu' kien qiegħed xi mkien jitlob.  Kif spiċċa mit-talb, wieħed mid-dixxipli tiegħu qallu: "Mulej, għallimna nitolbu, bħalma Ġwanni wkoll għallem lid-dixxipli tiegħu." U qalilhom:  "Meta titolbu, għidu: Missier, jitqaddes ismek, tiġi Saltnatek,  Ħobżna ta' kuljum agħtina kuljum. U aħfrilna dnubietna, għax aħna wkoll naħfru lil kull min hu ħati għalina,  u la ddaħħalniex fit-tiġrib."  Qalilhom ukoll:  "Wieħed minnkom ikollu  ħabib li jiġih f'nofs ta' lejl u jgħidlu:   "Ħabib, islifni tliet ħobżiet,  għax ġie għandi wieħed ħabib tiegħi mill-vjaġġ u ma għandix x'nagħtih."   U l-ieħor iwieġbu minn ġewwa u jgħidlu:  "Iddejjaqnix, issa l-bieb  magħluq, u wliedi qegħdin fis-sodda miegħi, ma nistax inqum nagħtik."  "Ngħidilkom jien, li jekk ma jqumx  jagħtih  għax ħabib tiegħu, iqum u jagħtih kulma jkollu bżonn  minħabba l-wiċċ sfiq tiegħu.  U jiena ngħidilkom:  "Itolbu u jingħatalkom, fittxu u  ssibu, ħabbtu u jiftħulkom.  Għax min jitlob, jaqla'; min ifittex, isib; u min iħabbat, jiftħulu.  Min hu dak il-missier fostkom li, jekk ibnu jitolbu  ħuta, minflok ħuta jagħtiih serp?   Inkella jekk jitolbu bajda jagħtih skorpjun?   Mela jekk intom, nies ħżiena bħalkom, tafu tagħtu lil uliedkom ħwejjeġ tajba,  kemm aktar il-Missier mis-smewwiet jagħti spirtu qaddis lil dawk li jitolbuhulu!"  Il-Kelma tal-Mulej.

…………………………….

COMMENTARY:

Learning to Pray from 

Abraham and Jesus

 by  Fr. Thomas Rosica CSB

The biblical cities of Sodom and Gomorrah, home to Abraham’s nephew, Lot, were full of sin.  Israelite tradition was unanimous in ascribing the destruction of Sodom and Gomorrah to the wickedness of these cities, but tradition varied in regard to the nature of this wickedness. In many earlier interpretations, the sin of Sodom was homosexuality [Genesis 19:4-5], also known as sodomy; but according to Isaiah [1:9-10; 3:9], it was a lack of social justice.  Ezekiel [16:46-51] described it as a disregard for the poor, whereas Jeremiah [23:14] saw it as general immorality.  Further studies have revealed that the sin of Sodom was the grievous sin of inhospitality in the biblical world – an assault on weak and helpless visitors who, according to justice and tradition ought to have been protected from danger [Ezekiel 16:49].   

Biblical bargaining session .................                                                Today’s first reading from Genesis [18:20-32] presents the famous bargaining session between God and Abraham over the destruction of the two cities.  When Abraham heard that God was going to judge the cities where his nephew lived, he began with a general question: Will you destroy the innocent along with the guilty [v 23]?   Abraham appeals to God’s better nature, as one does when one is trying to persuade a powerful person to do the right thing!

God starts at fifty, if there are fifty righteous men, Sodom will not be destroyed, and Abraham gradually brings God down to ten. A subtle difference emerges in the way God speaks of the matter: God says that if a certain number of righteous persons are found in the city, God will not destroy it [vv 28-32]. But the first time God speaks, after Abraham has rested his case on the basis of the righteous fifty, God does not say, “I will not destroy it,” but that “I will spare the whole place for their sake.” [v 26].

This intriguing story of Abraham interceding for Sodom is not really about a numbers game but about the significance of salvation for the righteous in a corrupt community.  Abraham’s fervent intercession points to the central theme of biblical faith: the steadfast love of God that refuses to be frustrated even in the context of immoral societies and cultures and sinful people.  Christian theology teaches us that humanity is saved by the life of one righteous person!

What are the essential elements of good negotiation?  First, demand or request must be clearly articulated and understood. Second, the logic behind the demand or request must be presented and agreed upon. Third, the person requesting or demanding must persist in the negotiation. What are ultimately required are clarity, logic and persistence.  We cannot give up!

When we pray to God, we should take Abraham’s example to heart. We must pray with a clear request, seek God’s will, and persist in prayer, even when we pray for something small.  How are we clear in our prayer, logical in its implications, and persistent in its petition? How does our prayer reflect these wonderful Abrahamic qualities?

Centrality of prayer in Christian life ...................                       Throughout Luke’s Gospel, Jesus at prayer is a model for us.  In each prayerful moment, Jesus lives out the story of God’s great dialogue with the human family by remaining totally open to the power of God.  We must pray unceasingly, for prayer is a sign of our faith in God.  Prayer is not something that we use to put pressure on God to get our own way.  Authentic prayer opens us up to the action of God’s Spirit, bringing us in line with God’s desires, and making us into true disciples, obedient to Jesus and to the Father who has sent him.  Prayer becomes one of the ways by which we follow Jesus in the Christian life.

In today’s Gospel scene, Luke presents three episodes concerned with prayer [11:1-13]. The first [vv 1-4] recounts Jesus teaching his disciples the Christian communal prayer, the “Our Father”; the second [11:5-8], the importance of persistence in prayer; the third [11:9-13], the effectiveness of prayer.  The “Our Father” is taught to the Twelve in their role as disciples, not just as individuals to be converted but also as persons already co-responsible for the community.  This prayer is an apostolic prayer, because it is said in the plural and takes for granted one’s awareness of a people, of co-responsibility, of solidarity, linking each of us to the other.

When we pray “thy kingdom come,” we reveal our deepest longing to see the day when the triumphant, sovereign lordship of our loving God will no longer be a mere hope clung to desperately by faith, but a manifest reality in all human affairs. Our souls can never be entirely content until God’s honor is fully vindicated in all creation.  These words utter a heartfelt plea: When will the reign of evil and death end?

When we beg for bread, we are really pleading for more than food.  We beg the author of life for all the necessities of life. “God, give us what we need in order to enjoy the gift of life… bread for today and bread for tomorrow, to sustain us as a community.”   We ask God to forgive our sins as we forgive everyone their debts to us.  This may possibly reflect Luke’s concern that possessions not hinder community fellowship.  The final petition is most likely eschatological: do not lead us into trial; i.e., the final, great and ultimate test and agony of evil before the end.

The “Our Father” becomes the prayer of the poor, of those who plod along– weary, hungering and struggling for faith, meaning and strength.  It is perhaps the first prayer we ever learn, and the last prayer we ever say before we close our eyes on this life.

God’s assurance of good gifts .............                         The parable of the friend at midnight is found nowhere else in the New Testament.  Its message, too, is about prayer and its point is that if our friends answer importunate or shameless appeals, how much more will God who desires to give us the kingdom [12:32]?  The concluding section [vv 9-13] builds on the previous section.  The analogy moves from friends to parents: if parents give good gifts, how much more so will God.  Prayer is to be continual asking, seeking, knocking, but even so, this persistence is within a parent-child relationship, which assures good gifts.  Authentic prayer opens us up to the action of God’s Spirit, bringing us in line with God’s desires, and making us into true disciples, obedient to Jesus and to the Father who has sent him.

Who should my friends be?

   

Readings for July 21, 2013                                     

Sixteenth Sunday in Ordinary Time

 Is-16-il Ħadd matul is-Sena

Messalin C  pp 343

Reading 1 Genesis 18:1-10a

The LORD appeared to Abraham by the terebinth of Mamre,  as he sat in the entrance of his tent, while the day was growing hot. Looking up, Abraham saw three men standing nearby. When he saw them, he ran from the entrance of the tent to greet them; and bowing to the ground, he said: “Sir, if I may ask you this favor, please do not go on past your servant.  Let some water be brought, that you may bathe your feet, and then rest yourselves under the tree. Now that you have come this close to your servant, let me bring you a little food, that you may refresh yourselves; and afterward you may go on your way.”  The men replied, “Very well, do as you have said.” Abraham hastened into the tent and told Sarah, “Quick, three measures of fine flour! Knead it and make rolls.”  He ran to the herd, picked out a tender, choice steer, and gave it to a servant, who quickly prepared it. Then Abraham got some curds and milk, as well as the steer that had been prepared, and set these before the three men; and he waited on them under the tree while they ate. They asked Abraham, “Where is your wife Sarah?” He replied, “There in the tent.”  One of them said, “I will surely return to you about this time next year, and Sarah will then have a son.” This is the Word of The Lord.

L-Ewwel Lezzjoni - Ġenesi 18, 1-10a

F'dak iż-żmien, il-Mulej deher lil Abraham ħdejn il-ballut ta' Mamri;  u hu kien fil-bieb tal-għarix fl-aqwa tas-sħana tal-jum. U rafa' għajnejh u ħares, u ra tlitt irġiel weqfin quddiemu; u malli rahom mar jiġri jilqagħhom mill-bieb tal-għrix u nxteħet wiċċu  fl-art quddiemhom. U qal:  "Sidi, jekk jien sibt ħniena f'għajnejk, tibqax għaddej  minn quddiem il-qaddej tiegħek.  Ħa nġib ftit ilma u aħslu  riġlejkom, u strieħu taħt is-siġra, sakemm inġibilkom  gidma ħobż, biex titrejqu, imbagħad tibqgħu sejrin –  għax għalhekk għaddejtu għand il-qaddej tagħkom.  U huma qalulu:  "Tajjeb, agħmel kif għedt." U Abraham ħaffef lejn l-għarix, ħdejn Sara, u qalilha:  "Fittex lesti tliet sigħan smid, agħġnu u agħmlu ftajjar." U Abraham mar jiġri ħdejn il-baqar u ħa għoġol tari u sabiħ, u tah lill-qaddej;  u dan fittex ilestih. U ħa baqta u l-ħalib u l-għoġol li kien lesta, u qegħedhom quddiemhom.   U hu bara' bilwieqfa quddiemhom taħt is-sigra, u huma bdew jieklu.  U staqsewh:  "Fejn hi Sara, martek?"     U hu weġibhom:   "Hemm fl-għarix." U qallu:  "Nerġa niġi għandek bħal dan iż-żmien sena, u ara, Sara martek ikollha iben.  Il-Kelma tal-Mulej

Responsorial Psalm       - Psalm 15:2-3, 3-4, 5

R. (1a) He who does justice will live in the presence of the Lord.

One who walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.                                     R/

Who harms not his fellow man,
nor takes up a reproach against his neighbor;
by whom the reprobate is despised,
while he honors those who fear the LORD.                    R/

Who lends not his money at usury
and accepts no bribe against the innocent.
One who does these things
shall never be disturbed.                                                    R/

Salm Responsorjali  -  Salm 14 (15)

                        R/   Mulej, min jgħammar fid-dar tiegħek?

Min jgħix bla ħtija u jagħmel it-tajjeb,                                                                             

min jgħid is-sewwa f'qalbu;

min ma jqassasx bi lsienu.                                                  R/

Min ma jagħmilx deni lil ġaru,

u ma jgħajjarx lil għajru;

min ma jistmax lill-bniedem ħażin,

imma jweġġaħ lil dawk li jibżgħu mill-Mulej. R/

Min jislef u ma jitlobx imgħax,

u ma jixxaħħamx kontra min hu bla ħtija.

Min jagħmel dan qatt ma jitħarrek.                                   R/

Reading 2   -  Colossians 1:24-28

Brothers and sisters:  Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the church, of which I am a minister in accordance with God’s stewardship given to me to bring to completion for you the word of God, the mystery hidden from ages and from generations past. But now it has been manifested to his holy ones, to whom God chose to make known the riches of the glory of this mystery among the Gentiles; it is Christ in you, the hope for glory.  It is he whom we proclaim, admonishing everyone and teaching everyone with all wisdom, that we may present everyone perfect in Christ.  This is the Word of The Lord.

It-Tieni Qari -  Kolossin 1, 24-29

Ħuti, jien issa nifraħ bit-tbatijiet tiegħi minħabba  fikom, għaliex  bihom jien ntemm f'ġismi dak li jonqos mit-tbatijiet ta' Kristu għall-ġisem tiegħu li hu l-Knisja. Tagħha jien sirt ministru, skont ma tani nagħmel Alla għalikom, jiġifieri li nxandar b'mod sħiħ il-Kelma ta' Alla,  il-ministru li kien moħbi sa miż-żminijiet  u l-ġenerazzjonijiet  kollha, u li issa hu mgħarraf lill-qaddisin tiegħu. Lil dawn Alla ried jgħarrafhom kemm huwa  kbir l-għana tal-glorja ta' dan il-misteru fost il-pagani:   Kristu hu fikom, it-tama tal-glorja tagħkom.  Lilu aħwa nħabbru lill-bnedmin  kollha, u  nwissu u ngħallmu lil kulħadd bl-għerf kollu biex  inwasslu lil kull bniedem għall-perfezzjoni fi Kristu.  Il-Kelma tal-Mulej

Gospel  -  Luke 10:38-42

Jesus entered a village where a woman whose name was Martha welcomed him. She had a sister named Mary who sat beside the Lord at his feet listening to him speak.  Martha, burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.” The Lord said to her in reply, “Martha, Martha, you are anxious and worried about many things.  There is need of only one thing. Mary has chosen the better part and it will not be taken from her.”   This is the Word of The Lord.  

L-Evanġelju  -  San Luqa 10, 38-42

F'dak iż-żmien, Ġesu' daħal f'raħal, u laqgħetu għandha waħda mara jisimha Marta.   Din kellha oħtha, jisimha Marija, li niżlet bilqiegħda f'riġlejn il-Mulej tisimgħu x'kien qiegħed jgħid. Iżda Marta kienet moħħha fuq il-ħafna xogħol tad-dar. Imbagħad resqet u qaltlu:  "Mulej, m'intix tara kif oħti  ħalliet ix-xogħol kollu fuq biss?    Mela għidilha taqbad  tagħmel xi ħaġa miegħi."   Qabeż il-Mulej u qalilha:   "Marta, Marta!  Inti taħseb wisq u  tinkwieta fuq il-ħafna  ħwejjeġ, imma waħda hi meħtieġa.  U  Marija għażlet l-aħjar sehem, li ma jittiehdilhiex."   Il-Kelma tal-Mulej

COMMENTARY

Father Cantalamessa on Friendship                                                                                                                                                  

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

The Friends of Jesus

"Jesus entered a village where a woman whose name was Martha welcomed him. She had a sister named Mary who sat beside the Lord at his feet listening to him speak. Martha was burdened with much serving."  The village is Bethany and the house is that of Lazarus and his two sisters. Jesus loved to stop there and take some rest when he was traveling near Jerusalem.

Mary was stupefied that for once she had the master all to herself and could listen in silence to the words of eternal life that he spoke when he was taking his rest. So she sat there at his feet, as is still done today in the East. It is not difficult to imagine Martha's half-resentful, half-joking tone when, passing by them, she says to Jesus: "Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me."

It was at this point that Jesus said something that by itself is a mini Gospel: "Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her."  The tradition has seen in the sisters a symbol of the active and the contemplative life respectively; the liturgy with the choice of the first reading (Abraham who welcomes the three angels at the terebinth of Mamre) shows an example of hospitality in the episode.

I think, however, that the more evident theme is that of friendship. "Jesus loved Martha, together with her sister and Lazarus," we read in John's Gospel (11:5). When they bring him the news of Lazarus' death he says to his disciples: "Our friend Lazarus has fallen asleep but I am going to wake him up" (John 11:11).  

Faced with the sorrow of the two sisters he also breaks down and weeps, so much so that those who are present exclaim: "See how much he loved him!" (John 11:13).

It is wonderful and consoling to know that Jesus knew and cultivated that sentiment that is so beautiful and precious for us men -- friendship.  Of friendship we must say what St. Augustine said of time: "I know what time is but if someone asks me to explain it, I no longer know what it is." In other words, it is easier to intuit what friendship is that to explain it in words.

It is a mutual attraction and deep understanding between two people, but it does not have a sexual component as does conjugal love. It is a union of two souls, not two bodies. In this sense the ancients said that friendship is to have "one soul in two bodies." It can be a stronger bond than that of family. Family consists in having the same blood in one's veins. In friendship one has the same tastes, ideals, interests.

It is essential to friendship that it is founded on a common search for the good and the true. That which binds people who get together to do evil is not friendship but complicity, it is "an association that corrupts," as is said in judicial jargon. Friendship is also different from love of neighboUr. The latter must embrace everyone, even those who do not return it, even enemies, while friendship demands reciprocity, that is, that the other corresponds to your love.

Friendship is nourished by confidences, that is, by the fact that I confide in another that which is deepest and most personal in my thoughts and experiences. Sometimes I say to young people: Do you want to find out who your true friends are and rank them? Try to remember what have been the most secret experiences of your life -- positive or negative -- and ask yourself to whom you confided them: those are your true friends. And if there is something in your life, so deep and you have revealed it to one person only, that person is your best friend.

The Bible is full of praise of friendship. "A faithful friend is a strong support; whoever finds one has found a treasure" (Sirach 6:14ff.). The proof of friendship is fidelity.

According to a popular saying, "When the money goes, friends go." True friendship does not fade at the friend's first problem. We know who our true friend is during the time of trial. History is full of great friendships that have been immortalized in literature. But the history of Christian sanctity also knows examples of famous friendships.

A delicate problem with friendship is whether it is possible once one is married. It is not said that one must completely cut off all the friendships one has cultivated before getting married but there must be a rearrangement if the newlyweds are not to experience difficulties and crises.

The surest friendships are those that a couple cultivates together. Among those friendships that are cultivated separately those with persons of the same sex create fewer problems than those with persons of the opposite sex.

Often in these cases the presumption that one is above all suspicion and danger is punished. Films with titles like "My Best Friend's Bride" [NB: Fr Cantalamessa here refers to the Italian translation given to the title of the movie "My Best Friend's Wedding"] speak volumes about the problem, but apart from this extreme they also create serious practical problems. You cannot go out with friends every night leaving the other (usually the wife!) alone at home.

For consecrated persons, the more certain friendships are those that are shared with the whole community. In talking about Lazarus, Jesus does not say "my friend Lazarus" but "our friend Lazarus." Lazarus and the sisters became friends of the apostles too according to the well-known principle, "My friends' friends are my friends." This is how the great friendships were between some saints -- the one between Francis of Assisi and Clare, for example. Francis is the brother and father of all the sisters; Clare is the sister and mother of all the brothers.

© Innovative Media Inc.

Who is my neighbour?

Readings for July 14, 2013

Fifteenth Sunday in Ordinary Time

 Il-15-il Ħadd  matul is-Sena                                                                                                                                               

Messalin C pp338 

Reading 1 -  Deuteronomy 30:10-14

Moses said to the people: “If only you would heed the voice of the LORD, your God, and keep his commandments and statutes that are written in this book of the law,  when you return to the LORD, your God,  with all your heart and all your soul. “For this command that I enjoin on you today is not too mysterious and remote for you. It is not up in the sky, that you should say, ‘Who will go up in the sky to get it for us  and tell us of it, that we may carry it out?’ Nor is it across the sea, that you should say, ‘Who will cross the sea to get it for us and tell us of it, that we may carry it out?’ No, it is something very near to you, already in your mouths and in your hearts;  you have only to carry it out.” This is the Word of The Lord.

L-Ewwel Lezzjoni - Dewteronomju 30, 10-14

Mose' kellem lill-poplu u qal:  "Il-Mulej jifraħ bik u jagħmel il-ġid miegħek, jekk int tisma' l-kelma tal-Mulej, Alla tiegħek, u tħares l-ordnijiet tiegħu u l-liġijiet miktuba fil-ktieb ta' din il-liġi, jekk terġa' lejn il-Mulej, Alla tiegħek, b'qalbek kollha u b'ruħek kollha. Din il-liġi li qiegħed nagħtik illum, mhijiex tqila għalik u anqas 'il bogħod minnek.   Mhijiex fis-sema biex int tgħid: "Min se jitlgħalna s-sema jġibhielna u jsemmagħhielna u nagħmluha?   U anqas ma hi 'l hemm mill-baħar biex int tgħid: "Min se jmur 'l hemm mill-ibħra u jġibielna u jsemmagħhielna, u nagħmluha?" Imma din il-ħaġa hi qribek sewwa f'fommok u f'moħħok, biex tagħmilha."   Il-Kelma tal-Mulej

………………….

Responsorial Psalm - Psalm 69:14, 17, 30-31, 33-34, 36, 37

R. (cf. 33) Turn to the Lord in your need, and you will live.

I pray to you, O LORD,
for the time of your favour, O God!
In your great kindness answer me
with your constant help.
Answer me, O LORD, for bounteous is your kindness:
in your great mercy turn toward me.                                               R/

I am afflicted and in pain;
let your saving help, O God, protect me.
I will praise the name of God in song,
and I will glorify him with thanksgiving.                                          R/

“See, you lowly ones, and be glad;
you who seek God, may your hearts revive!
For the LORD hears the poor,
and his own who are in bonds he spurns not.”                              R/

For God will save Zion
and rebuild the cities of Judah.
The descendants of his servants shall inherit it,
and those who love his name shall inhabit it.                 R/

Salm Responsorjali  -  Salm 68 (69)

                        Tagħmlu l-qalb, intom li tfittxu lil Alla

Jien lilek nitlob, Mulej;

meta jogħġbok, o Alla, weġibni,

fil-kobor ta' tjubitek

u skont il-wegħda tas-salvazzjoni tiegħek.

Weġibni, Mulej, għax mill-aħjar tjubitek;

dur lejja fil-kobor tal-ħniena tiegħek.                               R/

Imma jiena msejken u batut;

terfagħni, o Alla, is-salvazzjoni tiegħek!

Infaħħar l-isem ta' Alla bl-għana,

inkabbru  b'għana ta' radd il-ħajr.                                      R/

Hekk jaraw l-imsejkna u jifirħu;

u tagħmlu l-qalb, intom li tfittxu lil Alla.

Għax jisma' l-fqajrin il-Mulej,

ma jistmellx l-imjassrin tiegħu.                                          R/

Għax Alla jsalva 'l Sijon,

u jibni l-bliet ta' Ġuda;

u huma jerġgħu lura u jgħammru fiha.

Jirtuha wlied il-qaddejja tiegħu;

dawk li jħobbu lil ismu joqogħdu fiha.                             R/

…………………………

Reading 2 -  Colossians 1:15-20

Christ Jesus is the image of the invisible God, the firstborn of all creation. For in him were created all things in heaven and on earth, the visible and the invisible, whether thrones or dominions or principalities or powers; all things were created through him and for him.  He is before all things, and in him all things hold together. He is the head of the body, the church. He is the beginning, the firstborn from the dead, that in all things he himself might be preeminent. For in him all the fullness was pleased to dwell, and through him to reconcile all things for him, making peace by the blood of his cross through him, whether those on earth or those in heaven. This is the Word of The Lord.

It-Tieni Lezzjoni  -  Kolossin 1, 15-30

Ħuti, Kristu hu x-xbieha ta' Alla li ma jidhirx, il-kbir fost il-ħlejjaq kollha,  għax fih kien maħluq kollox, fis-sema u fl-art, dak kollu li jidher u dak kollu li ma jidhirx, Troni u Ħakmiet, Prinċipati u Setgħat. Kollox bih u għalih kien maħluq, hu li hu qabel kollox, u kollox fih qiegħed iżomm. Hu r-Ras tal-Ġisem, li hu l-Knisja. Hu li hu l-bidu, il-kbir li qam mill-imwiet, sabiex ikun hu l-ewwel f'kollox. Hekk Alla għoġbu li  tgħammar fih il-milja kollha; bih Alla għoġbu jerġa' jħabbeb kollox miegħu; bid-demm tiegħu, imxerred fuq is-Salib, ġieb is-sliem permezz tiegħu fis-sema u fl-art. Il-Kelma tal- Mulej

…………………

Gospel                 - Luke 10:25-37

There was a scholar of the law who stood up to test him and said,  “Teacher, what must I do to inherit eternal life?” Jesus said to him, “What is written in the law?  How do you read it?” He said in reply, “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbour as yourself.” He replied to him, “You have answered correctly; do this and you will live.” But because he wished to justify himself, he said to Jesus, “And who is my neighbour?” Jesus replied,“A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead. A priest happened to be going down that road, but when he saw him, he passed by on the opposite side. Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side. But a Samaritan traveller who came upon him was moved with compassion at the sight. He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn, and cared for him. The next day he took out two silver coins and gave them to the innkeeper with the instruction, ‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back.’ Which of these three, in your opinion,  was neighbour too the robbers’ victim?” He answered, “The one who treated him with mercy.” Jesus said to him, “Go and do likewise.”  This is the Word of The Lord.

L-Evanġelju  -  Luqa 10, 25-37

F'dak iż-żmien, iqum wieħed għaref fil-Liġi u, biex iġarrab lil  Ġesu', staqsieh:  "Mgħallem, x'nagħmel biex niret il-ħajja ta' dejjem?   Qallu Ġesu':  "Fil-Liġi  x'hemm miktub?  Inti x'taqra fiha?    U dak wieġbu:  "Int għandek tħobb il-Mulej, Alla tiegħek, b'qalbek kollha, b'ruħek kollha, bil-qawwa tiegħek kollha, u b'moħħok kollu, u lill-proxxmu tiegħek bħalek innifsek." Qallu Ġesu':  "Sewwa weġibt, agħmel hekk u tgħix." Iżda dak, biex juri li kellu raġun, qal lil Ġesu': "U l-proxxmu tiegħi min hu?"   Qallu Ġesu'" "Wieħed raġel kien nieżel Ġeriko minn Ġerusalemm, u waqa' f'idejn il-ħallelin; dawn  neżżgħuh, biċċruh bis-swat u telqu, u ħallew nofsu mejjet.  Inzerta kien nieżel  qassis min dik it-triq u rah, għadda minn mal-ġenb u baqa' sejjer.   Hekk ukoll wieħed levita, meta wasa hemm u rah, għadda minn mal-ġenb u baqa' sejjer.   Imma kien  għaddej minn hemm wieħed Samaritann, wasal ħdejħ, rah u tħassru.     Resaq lejh, dewwielu l-ġrieħi biż-żejt u  l-inbid u rabathomlu, u mbagħad tellgħu fuq il-bhima tiegħu, wasslu f'lukanda ħa ħsiebu.   L-għada ħareġ biċċtejn flus, tahom lil tal-lukanda u qallu:  "Ħu ħsiebu; jekk tonfoq xi ħaġa iżjed, irroddhielek jien meta nerġa' ngħaddi." Minn dawn it-tlietiaii, int min jidhirlek li ġieb ruħu ta' proxxmu ma' dak li waqa' f'idejn il-ħallelin?"   "Min ħenn għalih"  wieġbu dak. Qallu Ġesu':  "Mur, u agħmel hekk int ukoll."          Il-Kelma tal-Mulej

……………………

COMMENTARY

Father Cantalamessa on the Good Samaritan

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

The Good Samaritan

We have been commenting on some of the Sunday Gospels taking our inspiration from Benedict XVI's book "Jesus of Nazareth." A portion of the book treats the parable of the Good Samaritan. The parable cannot be understood if we do not take account of the question to which Jesus intended to respond: "Who is my neighbour?"  Jesus answers this question of a doctor of the law with a parable. In the music and literature of the world there are certain phrases that have become famous. Four notes in a certain sequence and every listener immediately exclaims: "Beethoven’s Fifth: destiny is knocking at the door!" Many of Jesus' parables share this characteristic. “A man went down from Jerusalem to Jericho ... ” and everyone immediately knows: the parable of the good Samaritan!

In the Judaism of the time there was discussion about who should be considered an Israelite’s neighbour. In general it came to be understood that the category of “neighbour” included all one’s fellow countrymen and Gentile coverts to Judaism. With his choice of persons (a Samaritan who comes to the aid of a Jew!) Jesus asserts that the category of neighbour is universal, not particular. Its horizon is humanity not the family, ethnic, or religious circle. Our enemy is also a neighbor! It is known that the Jews in fact “did not have good relations with the Samaritans” (cf. John 4:9).

The parable teaches that love of neighbour must not only be universal but also concrete and proactive. How does the Samaritan conduct himself in the parable? If the Samaritan had contented himself with saying to the unfortunate man lying there in his blood, “You unlucky soul! How did it happen? Buck up!” or something similar, and then went on his way, would not all that have been ironic and insulting? Instead he did something for the other: “He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn, and cared for him. The next day he took out two silver coins and gave them to the innkeeper with the instruction, ‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back’.”

The true novelty in the parable of the Good Samaritan is not that Jesus demands a concrete, universal love. The novelty stands in something else, the Pope observes in his book. At the end of the parable Jesus asks the doctor of the law who was questioning him, “Which of these [the Levite, the priest, the Samaritan] seems to you to have been the neighbour of the one who was attacked by the brigands?”

Jesus brings about an unexpected reversal in the traditional concept of neighbour. The Samaritan is the neighbour and not the wounded man, as we would have expected. This means that we must not wait till our neighbour appears along our way, perhaps quite dramatically. It belongs to us to be ready to notice him, to find him. We are all called to be the neighbour! The problem of the doctor of the law is reversed. From an abstract and academic problem, it becomes a concrete and living problem. The question to ask is not “Who is my neighbour?” but “Whose neighbour can I be here and now?”

In his book the Pope proposes a contemporary application of the parable of the good Samaritan. He sees the entire continent of Africa symbolized in the unfortunate man who has been robbed, wounded, and left for dead on the side of the road, and he sees in us, members of the rich countries of the northern hemisphere, the two people who pass by if not precisely the brigands themselves.

I would like to suggest another possible application of the parable. I am convinced that if Jesus came to Israel today and a doctor of the law asked him again, “Who is my neighbour?” he would change the parable a bit and in the place of the Samaritan he would put a Palestinian! If a Palestinian were to ask him the same question, in the Samaritan’s place we would find a Jew!

But it is too easy to limit the discussion to Africa and the Middle East. If one of us were to pose Jesus the question “Who is my neighbour?” what would he answer? He would certainly remind us that our neighbour is not only our fellow countrymen but also those outside our community, not only Christians but Muslims also, not only Catholics but Protestants also. But he would immediately add that this is not the most important thing. The most important thing is not to know who my neighbour is but to see whose neighbour I can be here and now, for whom I can be the Good Samaritan.

 

© Innovative Media Inc.