34th Sunday during the Year C
Il-34 Ħadd matul is-Sena
Messalin C pp 450
In those days, all the tribes of Israel came to David in Hebron Israel and shall be commander of Israel Israel came to David in Hebron , King David made an agreement with them there before the LORD, and they anointed
him king of Israel
L-Ewwel
Lezzjoni - Tieni Ktieb
ta' Samwel 5, 1-3)
F'dak iż‐żmien, it‐tribujiet
kollha ta' Iżrael ġew għand David f'Ħebron Ħebron Ħebron
Responsorial
Psalm - PSalm 122:1-2, 3-4, 4-5
R. (cf. 1) Let us go rejoicing to the
house of the Lord.
I rejoiced because they said to me,
"We will go up to the house of the LORD."
And now we have set foot
within your gates, O Jerusalem.
R. Let us go rejoicing to the
house of the Lord.
with compact unity.
To it the tribes go up,
the tribes of the LORD.
R. Let us go rejoicing to the house of the Lord.
According to the decree for
to give thanks to the name of the LORD.
In it are set up judgment seats,
seats for the house of David.
R. Let us go rejoicing to the house of the Lord.
Salm Responsorjali - Salm 121 (122)
R/ Sejrin ferħana f'dar il-Mulej
Fraħt
meta qaluli:
"Sejrin
f'dar il‐Mulej!"
Diġa'
qegħdin riġlejna
fi
bwiebek, Ġerusalemm! R/
Ġerusalemm,
mibnija bħal belt,
magħquda
ħaġa waħda.
Lejha
t‐tribujiet jitilgħu,
it‐tribujiet
tal‐Mulej. R/
Biex
skont il‐liġi ta' Iżrael,
ifaħħru
isem il‐Mulej.
Għax
hemm twaqqfu t‐tronijiet tal‐ħaqq,
it‐tronijiet
tad‐dar ta' David. R/
Reading
2 - COLossians 1:12-20
Brothers and sisters: Let
us give thanks to the Father, who has
made you fit to share in the inheritance
of the holy ones in light. He delivered us
from the power of darkness and transferred us to the kingdom of his beloved
Son, in whom we have redemption, the
forgiveness of sins. He 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. (Kol. 1, 12-20
Ħuti, roddu ħajr lill‐Missier, li għamilkom
denji li tissieħbu fil‐wirt tal‐qaddisin fis‐saltana tad‐dawl. Hu ħelisna
mill‐ħakma tad‐dlam, u daħħalna fis‐saltna ta' Ibnu l‐maħbub, li bih għandna
l‐fidwa, il‐maħfra tad‐dnubiet. Hu 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 23:35-43
The rulers sneered at Jesus and said, "He saved others, let him save himself if he is the chosen one, the Christ of
God." Even the soldiers jeered at
him. As they approached to offer
him wine they called out, "If you
are King of the Jews, save yourself."
Above him there was an inscription that read, "This is the King of the Jews." Now
one of the criminals hanging there reviled Jesus, saying, "Are you not the
Christ? Save yourself and us." The other, however, rebuking him,
said in reply, "Have you no fear of God, for you are subject to the same condemnation? And indeed, we have been
condemned justly, for the sentence we received corresponds to our crimes, but
this man has done nothing criminal." Then he said, "Jesus, remember
me when you come into your kingdom."
He replied to him, "Amen, I say to you, today you will be with me
in Paradise ." . This is the Word of The Lord.
L-Evanġelju skont San Luqa 23, 35-43)
F'dak iż‐żmien, wara li sallbu lil Ġesu',
il‐poplu waqaf hemm iħares, waqt li l‐kapijiet bdew jiddieħku b'Ġesu' u jgħidu:
"Salva lil oħrajn; ħa jsalva lilu nnifsu jekk dan hu l‐Messija, il‐Maħtur
ta' Alla!" Is‐suldati wkoll bdew jgħadduh biż‐żmien; u resqu lejh, newlulu
nbid qares u qalulu: "Jekk inti s‐sultan tal‐Lhud salva lilek
innifsek." Fuq rasu kien hemm kitba li kienet tgħid: "Dan huwa
s‐sultan tal‐Lhud." Wieħed mill‐ħatjin li kienu msallbin miegħu beda
jgħajjru u jgħidlu: "Int m'intix il‐Messija? Salva lilek innifsek u
lilna!" Imma qabeż l‐ieħor, ċanfru u qallu: "Anqas minn
…………………………
COMMENTARY –
Gospel Commentary
for This Sunday By Father Raniero Cantalamessa, OFM
Cap
The solemnity of Christ the King was instituted only recently. It was
instituted by Pope Pius XI in 1925 in response to the atheist and totalitarian
political regimes that denied the rights of God and the Church. The climate in
which the feast was born was, for example, that of the Mexican revolution, when
many Christians went to their deaths crying out to their last breath, “Long
live Christ the King!” But if the feast is recent, its content and its central idea are not; they are quite ancient and we can say that they were born with Christianity. The phrase “Christ reigns” has its equivalent in the profession of faith: “Jesus is Lord,” which occupies a central place in the preaching of the apostles.
Sunday’s Gospel passage narrates the death of Christ, because it is at that moment that Christ begins to rule over the world. The cross is Christ’s throne. “Above him there was an inscription that read, ‘This is the King of the Jews.'” That which in the intention of his enemies was the justification of his condemnation, was, in the eyes of the heavenly Father, the proclamation of his universal sovereignty.
To see what this feast has to do with us, we need only recall to our minds a very simple distinction. There are two universes, two worlds or cosmoses: the “macrocosm,” which is the whole universe external to us, and the “microcosm,” or the little universe, which is each individual man. The liturgy itself, in the reform that followed Vatican II, felt the need to accent the human and spiritual aspect of the feast over the, so to speak, political aspect of the feast. The prayer of the feast no longer asks, as it once did, “that all the families of nations, now kept apart by the wound of sin, may be brought under the sweet yoke of [Christ’s] rule” but that “every creature, freed from the slavery of sin, serve and praise [Christ] forever.”
Let us consider again the inscription placed above Christ: “This is the King of the Jews.” The onlookers challenged him to manifest his royalty openly and many, even among his friends, expected a spectacular demonstration of his kingship. But he chose only to show his kingship in his solicitousness for one man, who was, in fact, a criminal: “‘Jesus, remember me when you come into your kingdom.’ He replied to him, ‘Amen, I say to you, today you will be with me in paradise.'"
From this point of view, the most important question to ask on the feast of Christ the King is not whether he reigns in the world but whether he reigns in me; it is not whether his kingship is recognized by states and governments, but whether it is recognized and lived in me.
Is Christ the King and Lord of my life? Who rules in me, who determines the goals and establishes priorities: Christ or someone else? According to
What we have here is truly a new existence, in the face of which, death itself has lost its definitiveness. The greatest contradiction that man has always experienced -- that between life and death -- has been overcome. The contradiction is no longer between “living” and “dying” but between living “for ourselves” and living “for the Lord.”
[Translation from the Italian by ZENIT]
* * *
No comments:
Post a Comment