God comes into His Temple as a human

Readings for February 2, 2014

Feast of the Presentation of the Lord

Il-Preżentazzjoni tal-Mulej

Messalin Ferjali ‘A’ pg 434

Reading 1                                           MALachi 3:1-4

Thus says the Lord God:  Lo, I am sending my messenger to prepare the way before me; And suddenly there will come to the temple the LORD whom you seek, And the messenger of the covenant whom you desire. Yes, he is coming, says the LORD of hosts. But who will endure the day of his coming? And who can stand when he appears? For he is like the refiner’s fire, or like the fuller’s lye. He will sit refining and purifying silver, and he will purify the sons of Levi, Refining them like gold or like silver that they may offer due sacrifice to the LORD. Then the sacrifice of Judah and Jerusalem will please the LORD, as in the days of old, as in years gone by. This is the Word of The Lord.

L-Ewwel Lezzjoni  -  Qari mill-Ktieb tal-Profeta Malakija 3, 1- 4

Dan iigћid il-Mulej Alla:   Arawni, se nibgћat il-messaġġier tiegћi iwtti t-triq quddiemi. U jasal minnufih fit-tempju tiegћu  s-Sid mistenni minnkom  U dan l-Anġlu tal-patt li intom  imxennqa gћalih, dalwaqt ġej.   Hekk  igћid il-Mulej tal-eżerćiti.  Min se jfitah gћall-jum il-miġja tiegћu?    Min se jżomm fuq  riġlejh gћad-dehra tiegћu?  Gћax hu bћan-nar tal-ћadied.  Bћas-soder fin tal-ћassiela! Jintefa’ bil-qiegћda ћa jwarrab u  jnaddaf il-fidda, u jsaffi u jirfina n-nisel ta’ Levi bћallikieku  deheb u fidda.   Huma mbagћad jersqu quddiem il-Mulej b’offerta xierqa.   U ssir togћġbu lill-Mulej kull offerta ta’ art Ġuda u Ġerusalem, bћal fiż-żmien imbiegћed, bћal fis-snin ta’ qabel. Il-Kelma tal-Mulej

Responsorial Psalm                                                        PSalm 24:7, 8, 9, 10

   R. (8) Who is this king of glory? It is the Lord!

Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!                        R/

Who is this king of glory?
The LORD, strong and mighty,
the LORD, mighty in battle.                                        R/

Salm Responsorjali                       -       Salm 24, 7-8, 10 

                R/  Il-Mulej hu s-Sultan tal-Glorja.

Intrefgћu, o bibien,

infetћu, intom bibien ta’ dejjem,

ћalli jidћol us-Sultan tal-glorja!                R/

Min hu dan, is-Sultan tal-glorja?

Hu l-Mulej tal-eżerćiti,

hu s-Sultan tal-glorja!                                    R/

Reading 2                                                           HEBrews 2:14-18

Since the children share in blood and flesh, Jesus likewise shared in them, that through death he might destroy the one who has the power of death, that is, the Devil, and free those who through fear of death had been subject to slavery all their life. Surely he did not help angels but rather the descendants of Abraham; therefore, he had to become like his brothers and sisters in every way, that he might be a merciful and faithful high priest before God to expiate the sins of the people. Because he himself was tested through what he suffered, he is able to help those who are being tested.  This is the Word of The Lord.

It-Tieni Lezzjoni  -  Qari mill-Ittra lill-Lhud 2, 14-19

Billi l-ulied gћandhom l-istess demm u ġisem, Ġesu’ wkoll bl-istess mod sar bћalhom, biex b’mewtu jiieqrd is-setgћa ta; dak li kellu  l-mewt f’idejh, jiġifieri x-xitan, u jeћles ‘il  dawk kollha li, minћabba fil-biża’ tal-mewt, kienu mjassrin gћal gћomorhom kollu.   Gћax tabilћaqq, mhux lill-anġli  jrid jgћin, imma lil ulied Abraham. Gћalhekk kellu jkun jixbah lil ћutu f’kollox, biex ikun  qassis ћanin, u fidil f’dak li gћandu x’jaqsam ma’ Alla, u biex ipatti gћad-dnubiet tal-poplu. Gћax, billi hu stess bata u kien imġarrab,  jaf jgћin lil dawk li huma fit-tiġrib. Il-Kelma tal-Mulej

Gospel                                                                                 LuKe 2:22-40

When the days were completed for their purification according to the law of Moses, Mary and Joseph took Jesus up to Jerusalem to present him to the Lord, just as it is written in the law of the Lord, Every male that opens the womb shall be consecrated to the Lord, and to offer the sacrifice of  a pair of turtledoves or two young pigeons, in accordance with the dictate in the law of the Lord.  Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Christ of the Lord.  He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him, he took him into his arms and blessed God, saying: “Now, Master, you may let your servant go  in peace, according to your word, for my eyes have seen your salvation, which you prepared in the sight of all the peoples: a light for revelation to the Gentiles, and glory for your people Israel.” The child’s father and mother were amazed at what was said about him; and Simeon blessed them and said to Mary his mother, “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted Band you yourself a sword will pierce so that the thoughts of many hearts may be revealed.” There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was  advanced in years, having lived seven years with her husband after her marriage, and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem. When they had fulfilled all the prescriptions of the law of the Lord, they  returned to Galilee, to their own town of Nazareth. The child grew and became strong, filled with wisdom; and the favor of God was upon him. This is the Word of The Lord.

L-Evanġelju  - Qari mill-Evanġelju skond San Luqa 2, 22,40

Wara li għalqilhom iż-żmien għall-purifikazzjoni tagħhom skond il-Liġi ta' Mosè, ħaduh Ġerusalemm biex jippreżentawh lill-Mulej,  kif hemm miktub fil-Liġi tal-Mulej, li 'kull tifel li jitwieled l-ewwel, jiġi kkonsagrat lill-Mulej,' ] u biex joffru b'sagrifiċċju 'par gamiem jew żewġ bċieċen,' kif jingħad ukoll fil-Liġi tal-Mulej.  F'Ġerusalemm kien hemm wieħed, jismu Xmun, raġel ġust u tajjeb, li kien jistenna l-faraġ ta' Iżrael u li kellu l-Ispirtu s-Santu fuqu.  L-Ispirtu s-Santu kien nebbħu li ma kienx se jara l-mewt qabel ma jara l-Messija tal-Mulej.  .Mar mela fit-tempju, mqanqal mill-Ispirtu, u xħin il-ġenituri daħlu bit-tarbija Ġesù biex jagħmlulu dak li kienet trid il-Liġi,  huwa laqgħu fuq dirgħajh, bierek lil Alla u qal: "Issa, o Sid, tista' tħalli l-qaddej tiegħek imur fis-sliem, skond kelmtek, għaliex għajnejja raw is-salvazzjoni tiegħek li int ħejjejt għall-popli kollha, dawl biex idawwal il-ġnus, u glorja tal-poplu tiegħek Iżrael."  Missieru u ommu baqgħu mistagħġba b'dak li kien qiegħed jingħad fuqu.   Xmun berikhom, u qal lil ommu Marija: "Ara, dan se jġib il-waqgħa u l-qawmien ta' ħafna f'Iżrael; se jkun sinjal li jmeruh,   - u inti wkoll, sejf jinfidlek ruħek! - biex jinkixfu l-ħsibijiet moħbija fil-qlub ta' ħafna.     Kien hemm ukoll waħda profetissa, Anna, bint Fanwel, mit-tribù ta' Aser. Kienet imdaħħla ħafna fiż-żmien; wara xbubitha kienet għamlet seba' snin miżżewwġa,  u mbagħad romlot. Sa ma kellha erbgħa u tmenin sena ma kienet titwarrab qatt mit-tempju, lejl u nhar taqdi lil Alla fis-sawm u t-talb.  Dak il-ħin stess waslet, u bdiet trodd ħajr lil Alla u titkellem fuq it-tarbija ma' dawk kollha li kienu jistennew il-fidwa ta' Ġerusalemm.   Meta temmew kull ma kellhom jagħmlu skond il-Liġi tal-Mulej reġgħu lura lejn il-Galilija fil-belt tagħhom ta' Nazaret.   U t-tifel baqa' jikber u jissaħħaħ, mimli  bl-għerf. U l-grazzja ta' Alla kienet fuqu.  Il-Kelma tal-Mulej

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COMMENTARY:

THE PRESENTATION OF THE LORD IN THE TEMPLE

Here is the translation of Pope Benedict XVI's homily at a Mass in St. Peter's Basilica commemorating the Feast of the Presentation.

In his account of Jesus’ childhood, St. Luke stresses how faithful Mary and Joseph were to the Law of the Lord. With profound devotion they perform everything that is prescribed after the birth of a male child. There are 2 very ancient prescriptions: one regards the mother and the other the newborn baby. For the woman it is prescribed that she abstain for 40 days from ritual practices and afterward offer a twofold sacrifice: a lamb as a holocaust and a turtledove or pigeon for sin; but if the woman is poor, she can offer 2 turtledoves or 2 pigeons (cf. Leviticus 12:1-8). St. Luke notes that Mary and Joseph offer the sacrifice of the poor (cf. 2:24) to show that Jesus was born in a family of simple folk, humble but strong in faith: a family belonging to the poor ones of Israel who form the true people of God. For the first born son, who, according to the Law of Moses, belongs to God, a ransom was prescribed, consisting in an offering of 5 shekels to be paid to a priest in any place. This was done in perennial remembrance of the fact that at the time of the Exodus, God spared the firstborn of the Hebrews (cf. Exodus 13:11-16).

It is important to observe that it was not necessary that these 2 acts – the purification of the mother and the ransoming of the son – be performed in the Temple. But Mary and Joseph wish to do them in Jerusalem, and St. Luke makes us see how the whole scene converges on the Temple, and he thus focuses on Jesus, who enters the Temple. And precisely through the prescriptions of the Law, the principal event becomes something else, namely, the “presentation” of Jesus in the Temple of God, which signifies the act of offering the Son of the Most High to the Father who sent him (cf. Luke 1:32, 35).

The words of the prophet Malachi that we heard in the first reading is confirmed this narrative of the evangelist: “Thus says the Lord God: ‘Behold, I will send you a messenger to prepare the way before me and immediately the Lord whom you seek will enter his temple; the angel of the covenant, whom you seek, see he is coming ... He will purify the sons of Levi ... that they might offer a just sacrifice to the Lord’” (3:1, 3). Clearly here we are not talking about a child and nevertheless these words are fulfilled in Jesus, because, thanks to the faith of his parents, he was “immediately” brought to the Temple; and in the act of his “presentation,” or of his personal “offering” to God the Father, the theme of sacrifice and priesthood shines forth, as in the passage from Malachi. The child Jesus, who is immediately presented in the Temple, will be that adult who will purify the Temple (cf. John 2:13-22; Mark 11:15, 19) and above all will be the sacrifice and the high priest of the new covenant.

This is also the perspective of the Letter to the Hebrews, from which a passage was proclaimed in the second reading, so that the theme of the new priesthood is reinforced: the priesthood inaugurated by Jesus is an existential priesthood: “Because he himself was tested through what he suffered, he is able to help those who are being tested” (Hebrews 2:18). And here we also see the theme of suffering, which is very clear in the Gospel passage in which Simeon pronounces his prophecy about the Child and the Mother: “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted – and you yourself a sword will pierce – so that the thoughts of many hearts may be revealed” (Luke 2:34-35). The “salvation” that Jesus brings to his people, and which he incarnates in himself, passes through the cross, through the violent death that he will overcome and transform with his sacrifice of his life for love. This oblation is announced beforehand in the presentation in the Temple, a gesture that is, of course, motivated by the traditions of the old covenant, but that is intimately animated by the fullness of faith and love that corresponds to the fullness of time, to the presence of God and his Holy Spirit in Jesus. The Spirit, in effect, hovers above the whole scene of the presentation of Jesus in the Temple, especially above the figures of Simeon and Anna. It is the Spirit, the “Paraclete,” that brings the “consolation” of Israel and guides the steps and hearts of those who await it. It is the Spirit that suggests the prophetic words to Simeon and Anna, words of benediction, of praise to God, of faith in the one he has consecrated, of thanksgiving because finally our eyes can see and our arms can hold “his salvation” (cf. 2:30).

“A light to reveal you to the gentiles and the glory of your people, Israel” (2:32): thus Simeon defines the Messiah of the Lord at the end of his song of blessing. The theme of light, which echoes the first and second songs of the Servant of the Lord in Deutero-Isaiah (cf. Isaiah 42:6, 49:6), is forcefully present in this liturgy.

Dear brothers and sisters  [we realise that]  the joy of life necessarily passes through participation in the cross of Christ. This is how it was for Mary Most Holy. Hers is the suffering of the heart that is wholly one with the Heart of the Son of God, pierced for love. From that wound poured forth God’s light and from the sufferings, sacrifices, gift of self of consecrated persons who live for the love of God and others there also shines the same light, the light that evangelizes the nations. On this feast I pray in a special way for you who live the consecrated life that your life always have the flavour of evangelical “parrhesia” (boldness) that in you the Good News is lived, witnessed to, announced and manifested as the Word of truth (cf. “Porta fidei,”).

 [Translation by Joseph Trabbic] © Innovative Media Inc.

Jesus: The Light of the World!

Readings for January 26, 2014    

Third Sunday in Ordinary Time 

                                        It-Tielet Ħadd matul is-Sena  A                                              

Messalin A pp 261

Reading 1                                                         ISaiah 8:23-9:3

First the Lord degraded the land of Zebulun and the land of Naphtali; but in the end he has glorified the seaward road, the land west of the Jordan, the District of the Gentiles. Anguish has taken wing, dispelled is darkness: for there is no gloom where but now there was distress. The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom  a light has shone. You have brought them abundant joy and great rejoicing, as they rejoice before you as at the harvest, as people make merry when dividing spoils. For the yoke that burdened them, the pole on their shoulder, and the rod of their taskmaster you have smashed, as on the day of Midian. This is the Word of The Lord.

L-Ewwel Lezzjoni  -  Qari mill-Ktieb tal-Profeta Isaija 8, 23b- 9,3

Alla, bħalma qabel fl-imgħoddi kien mela bl-għajb l-art ta' Żebulun u l-art ta' Naftali, hekk issa fl-ahħar isebbaħ it-triq tal-baħar 'l hemm mil-Ġordan, il-Galilija tal-ġnus. Il-poplu li kien miexi fid-dlam ra dawl kbir; in-nies li joqogħdu fl-art id-dlam dawl idda fuqhom. Int kattart il-ġens, kabbart l-hena; huma ferħu quddiemek, bħalma jifirħu fi żmien il-ħsad, bħalma jifirħu fi qsim il-priża.  Għax il-madmad li kien itaqqlu,. u l-ħatar ta' fuq spallejh, u l-bastun ta' l-argusżom. int kissirthom bħal f'jum Midjan. Il-Kelma tal-Mulej

Responsorial Psalm                                    PSalm 27:1, 4, 13-14

R/ (1a) The Lord is my light and my salvation.

The LORD is my light and my salvation;
whom should I fear?
The LORD is my life’s refuge;
of whom should I be afraid?                                       R/

One thing I ask of the LORD;
this I seek:
To dwell in the house of the LORD
all the days of my life,
That I may gaze on the loveliness of the LORD
and contemplate his temple.                                   R/

I believe that I shall see the bounty of the LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.              R/

Salm Responsorjali      -  Salm 26(27)

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

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

minn min għandi nibża?

Il-Mulej hu l-kenn tiegħi

quddiem min għandi nitwerwer?                            R/

Ħaġa waħda tlabt lill-Mulej,

ħaġa waħda nfittex:

li ngħammar f'dar il-Mulej

tul il-jiem kollha ta' ħajti;

biex nigħaxxaq bil-ħlewwa tal-Mulej

jien u nħares lejn it-tempju tiegħu.                       R/

Nemmen li għad nara t-tjieba tal-Mulej f'art il-ħajjin.

Itttama fil-Mulej, żomm sħiħ u qawwi qalbek;

Ittama fil-Mulej.                                                               R/

Reading 2                                         1 CORinthians 1:10-13, 17

I urge you, brothers and sisters, in the name of our Lord Jesus Christ,  that all of you agree in what you say, and that there be no divisions among you, but that you be united in the same mind and in the same purpose. For it has been reported to me about you, my brothers and sisters, by Chloe’s people, that there are rivalries among you. I mean that each of you is saying, “I belong to Paul,” or “I belong to Apollos,”  or “I belong to Cephas,” or “I belong to Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? For Christ did not send me to baptize but to preach the gospel, and not with the wisdom of human eloquence, so that the cross of Christ might not be emptied of its meaning. This is the Word of The Lord.

It-Tieni Lezzjoni   -   Qari mill-Ewwel Ittra ta' San Pawl Appostlu lill-Korintin 1, 10-13,17

               

Nitlobkom, ħuti, f'isem Sidna Ġesu'  Kristu, biex tkun taqblu fi kliemkom u ma jkunx  hemm firdiet fostkom. Kunu maqgħduin kif imiss, ħsieb wieħed u fehma waħda.  Ħuti, in-nies ta' Kloji qaluli fuqkom li fostkom hemm it-tilwim:  irrid ngħid jien, li kull wieħed minnkom qiegħed jgħid: "Jiena ta' Pawlu" u "jien ta' kefa,""U jiena ta' Kristu."   Jaqaw Kristu mifrud? Forsi Pawlu kien li ssallab għalikom jew f'isem Pawlu tgħammidtu? Kristu ma bagħatnix biex ngħammed iżda biex inxandar l-Evanġelu,  mhux bi kliem l-għerf sabiex ma jiġix fix-xejn is-salib ta' Kristu. Il-Kelma tal-Mulej

Gospel                                                                MatThew 4:12-23

When Jesus heard that John had been arrested,  he withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali,  that what had been said through Isaiah the prophet  might be fulfilled: Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen. From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” As he was walking by the Sea of Galilee, he saw two  brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen. He said to them, “Come after me, and I will make you fishers of men.”  At once they left their nets and followed him. He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them, and immediately they left their boat and their father and followed him. He went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people.

L-Evanġelju -  Qari mill-Evanġelju skond San Mattew 4, 12-23

Meta Ġesu' sama'  li kienu arrestaw lil Ġwanni, warrab lejn il-Galilija.   Telaq minn Nażaret u mar joqgħod Kafarnahum, qrib il-baħar,  fl-inħawi ta' Żebulun u Naftali, biex hekk iseħħ dak li kien ingħad permezz tal-Profeta Isaija, meta qal: "Art ta' Żebelun, u art ta Naftali, it-triq tal-baħar, art 'il hemm mill-Ġordan, Galilija tal-ġnus! Il-poplu li kien qiegħed fid-dlam ra dawl kbir; dawk li kienu f'art u dell il-mewt idda dawl għalihom." Minn dak iż-żmien Ġesu' beda jxandar u jgħid: "Indmu għax is-Saltna tas-Smewwiet waslet." Huwa u jdur ma' xatt il-baħar tal-Galilija lemaħ żewġt aħwa, Xmun jgħidulu Pietru, u ħuħ Indri, qegħdin jixħtu x-xbiek fil-baħar, għax kienu sajjieda. U qalilhom:  "Ejjew warajja, u nagħmilkom sajjieda tal-bnedmin."   U minnufih telqu x-xbiek, u marru warajh. Wara li mexa minn hemm ra żewġt aħwa oħra, Ġakbu bin Żebedew u ħuħ Ġwanni, qegħdin fid-dgħajsa ma missierhom Żebedew isewwu x-xbiek tagħhom, u sejħilhom. Minnufih telqu d-dgħajsa u lil missierhom, u marru warajh. Ġesu' dar il-Galilija kollha jgħallem fis-sinagogi tagħhom, ixandar l-Evanġelju tas-Saltna u jfejjaq kull xorta ta' mard u dgħufija fost il-poplu. Il-Kelma tal-Mulej

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COMMENTARY

Father Cantalamessa on God's Healing 

- In his commentary on this Sunday's Gospel passage, Capuchin Father Raniero Cantalamessa, the preacher of the Pontifical Household, points out nature and grace as the means man has to overcome his illnesses.

The passage of this coming Sunday’s Gospel of the 3rd Sunday of Ordinary Time– about Peter and Andrew’s calling – ends with these words: "He went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people." Approximately one-third of the Gospel is taken up by the cures wrought by Jesus in the brief period of his public life. It is impossible to eliminate these miracles, or to give them a natural explanation, without distorting the whole Gospel and making it incomprehensible.

The miracles of the Gospel present unmistakable characteristics. They are never carried out to astonish or to extol the one working them. There are some today who allow themselves to be fascinated when listening to those who seem to have certain powers of levitation, of making things appear and disappear, and other such things. To whom does this type of miracle serve, supposing that they are such? No one. Only themselves, to make disciples or money. Jesus works miracles out of compassion because he loves people. He also works miracles to help them believe. Finally, he heals to proclaim that God is the God of life and that in the end, together with death, sickness will also be overcome and there will be no more mourning or weeping.

Not only does Jesus cure, but he orders his apostles to do the same after him: "And he sent them to proclaim the kingdom of God and to heal" (Luke 9:2). "As you go, make this proclamation: 'The kingdom of heaven is at hand.' Cure the sick" (Matthew 10:7-8). We always find the two things together: preach the Gospel and cure the sick. Man has two means to try to overcome his sicknesses: nature and grace. Nature indicates the intelligence, science, medicine, technology; grace indicates direct recourse to God, through faith and prayer and the sacraments. The latter are the means that the Church has at her disposition to "cure the sick." Evil begins when a third way is attempted: the way of magic, the one which exerts pressure on alleged occult powers of the person, which are not based either on science or faith. In this case, either we are before pure charlatanism and deceit, or worse, before the action of God's enemy.

It is not difficult to distinguish between a true charism of healing and its falsification in magic. In the first case, the person never attributes the results obtained to his own powers, but to God; in the second, people only exhibit their own supposed "extraordinary powers." When, because of this, one reads announcements such as: Magician of so on and so forth "succeeds where others fail, resolves problems of all kinds, has recognized extraordinary powers, casts out demons, removes the evil eye…" One must not have a minute's doubt -- they are swindlers. Jesus said that demons were cast out "with fasting and prayer," not by taking people's money!

However, we must ask ourselves another question. What should we think of the one who, despite everything, does not heal? That this person does not have faith or that God does not love this person? Were the persistence of illness a sign that the person has no faith, or that God does not love him, one would have to conclude that the saints were the poorest in faith and the least loved by God, because some spent their life in bed. The answer is another. God's power does not manifest itself only in one way -- eliminating evil, curing physically -- but also by giving the capacity, at times even the joy, of carrying one's cross with Christ, completing what is lacking in his sufferings. Christ has also redeemed suffering and death. The latter is no longer a sign of sin, sharing in Adam's fault, but is an instrument of redemption.

[Original in Italian published by Famiglia Cristiana. Translation by ZENIT].

Readings for Sunday, January 19, 2014-01-14

Behold, the Lamb of God!

Dan hu l-Ħaruf ta' Alla

Second Sunday in Ordinary Time /  A

It-Tieni Ħadd matul is-Sena A                                              

Messalin A pp 256

 

Reading 1                                           ISaiah  49:3, 5-6

The LORD said to me: You are my servant, Israel, through whom I show my glory. Now the LORD has spoken who formed me as his servant from the womb, that Jacob may be brought back to him and Israel gathered to him; and I am made glorious in the sight of the LORD, and my God is now my strength!  It is too little, the LORD says,  for you to be my servant, to raise up the tribes of Jacob, and restore the survivors of Israel; I will make you a light to the nations, that my salvation may reach to the ends of the earth.  This is the Word of The Lord.

L-Ewwel Lezzjoni  - Qari mill-Ktieb tal-Profeta Isaija 49, 3,5-6

Il-Mulej qalli: "Iżrael, inti l-qaddej tiegħi, bik jiena nkun imfaħħar." Issa tkellem il-Mulej, li minn ġuf ommi għamilni qaddej tiegħu,  biex għandu nraġġa' lura lil Ġakobb, u biex Iżrael jinġabar miegħu mill-ġdid  - għax jien kont imfaħħar f'għajnejn il-Mulej, u Alla tiegħi kien il-qawwa tiegħi – u Hu qalli: "Tkun ħaġa żgħira wisq għalik,  li inti tkun il-qaddej tiegħi,biex tqajjem it-tribu' ta' Ġakobb,  u traġġa lura l-fdal ta' Iżrael. Jien nagħmel minnek dawl għall-ġnus, biex is-salvazzjoni tiegħi sa truf l-art tinfirex."  Il-Kelma tal-Mulej

 

Responsorial Psalm          -           Psalm 40:2, 4, 7-8, 8-9, 10

R/ (8a and 9a) Here am I, Lord; I come to do your will.

I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
And he put a new song into my mouth,
a hymn to our God.                                                         R/

Sacrifice or offering you wished not,
but ears open to obedience you gave me.
Holocausts or sin-offerings you sought not;
then said I, “Behold I come.”                                      R/

“In the written scroll it is prescribed for me,
to do your will, O my God, is my delight,
and your law is within my heart!”                             R/

I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.  R/

Salm Responsorjali       -     Salm 39(40)

                R/   Hawn jien, Mulej, ġej nagħmel ir-rieda tiegħek

Ittamajt b'tama qawwija fil-Mulej;

hu niżel ħdejja u sama' l-għajta tiegħi.

Qegħedli fuq fommi għanja ġdida,

għanja ta' tifħir lil Alla tagħna.                                                  R/

Int ma titgħaxxaqx b'sagrifiċċji u b'offerti;

imma widnejja int ftaħtli,

 ma tlabtnix vittmi tal-ħruq u tat-tpattija.

Imbagħad jien għedt:  "Hawn jien, ġej."                              R/

Fil-bidu tal-ktieb hemm miktub fuqi

li nagħmel ir-rieda tiegħek.

Alla tiegħi, dan jogħġobni:

il-liġi tiegħek ġewwa qalbi.                                                      R/

Xandart il-ġustizzja f'ġemgħa kbira;

xufftejja ma żammejthomx magħluqa.

Mulej, dan inti tafu.                                                                         R/

Reading 2                                           1 CORinthians 1:1-3

Paul, called to be an apostle of Christ Jesus by the will of God,  and Sosthenes our brother, to the church of God that is in Corinth, to you who have been sanctified in Christ Jesus, called to be holy, with all those everywhere who call upon  the name of our Lord Jesus Christ, their Lord and ours. Grace to you and peace from God our Father and the Lord Jesus Christ. This is the Word of The Lord.

It-Tieni Lezzjoni  - Bidu ta' l-Ewwel Ittra ta' San Pawl Appostli lill-Korintin 1,  1-3

Pawlu, li Alla ried isejjaħlu biex ikun appostlu ta' Kristu Ġesu', u Sosteni ħuna, lill-Knisja ta' Alla li qiegħda f'Korintu;  lil dawk li tqaddsu fi Kristu Ġesu', imsejħa biex ikunu  qaddisin flimkien ma' dawk  kollha li f'kull pajjiż isejħu  l-isem ta' Ġesu' Kristu, is-Sid tagħhom u tagħna,  grazzja u sliem mingħand Alla  missierna u l-Mulej Ġesu' Kristu.   Il-Kelma tal-Mulej

 

Gospel                                                  JohN 1:29-34

John the Baptist saw Jesus coming toward him and said,  “Behold, the Lamb of God, who takes away the sin of the world.  He is the one of whom I said,  ‘A man is coming after me who ranks ahead of me because he existed before me.’ I did not know him, but the reason why I came baptizing with water was that he might be made known to Israel.” John testified further, saying, “I saw the Spirit come down like a dove from heaven and remain upon him. I did not know him, but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the Holy Spirit.’ Now I have seen and testified that he is the Son of God.”  This is the Word of The Lord.

L-Evanġelju    -  Qari mill-Evanġelju skond San Ġwann 1, 29-34

F'dak iż-żmien, Ġwanni, ra lil Ġesu' riesaq lejħ u qal: "Araw il-Ħaruf ta' Alla, li jneħħi d-dnub tad-dinja. Dan hu li għalih għedtilkom:  "Warajja ġej bniedem li hu aqwa minni, għax kien qabli."   Anqas jien stess ma kont nafu, imma jien għalhekk ġejt ngħammed bl-ilma, biex hu jkun mgħarraf lil Iżrael." U Ġwanni xehed għalih u qal:  "Jiena rajt l-Ispirtu nieżel mis-sema bħal ħammiema u joqgħod fuqu.  Tabilħaqq,  anqas jien  ma kont nafu; imma dak li bagħatni ngħammed  bl-ilma, hu stess qalli: "Fuq min tara l-Ispirtu jinżel u joqgħod,  dak hu li jgħammed bl-Ispirtu s-Santu." "Dan rajtu b'għajnejja, u għalhekk xhedt, dan hu l-Iben ta' Alla."  Il-Kelma tal-Mulej

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COMMENTARY

Behold, the Lamb of God!

Gospel Commentary for 2nd Sunday in Ordinary Time

By Father Raniero Cantalamessa, OFM Cap

In next Sunday’s Gospel we hear John the Baptist who, presenting Jesus to the world, exclaims: "Behold the lamb of God, behold him who takes away the sins of the world!"    The lamb, in the Bible, as in other cultures, is the symbol of being innocent; it cannot do evil to anyone but only suffer it. Following this symbolism, the first letter of Peter calls Christ "the lamb unspotted" (1:19) who, "reviled, did not revile; when he suffered, he threatened not" (2:23). Jesus, in other words, is par excellence the innocent one who suffers.

It has been written that the suffering of the innocent "is the rock of atheism." After Auschwitz, the problem was posed in a still more acute way. There are countless books and dramas that have been written about this theme. It feels like being at a trial and hearing the voice of the judge ordering the defendant to stand up. The defendant in this case is God.

What does the faith have to say about all this? First of all, it is necessary that we all, believers and nonbelievers, adopt an attitude of humility, because if faith is not able to "explain" the suffering, much less is reason. The suffering of the innocent is something too pure and mysterious to try to close it up in one of our poor "explanations." Jesus -- who, as far as explanations go, certainly had more than us -- faced with the suffering of the widow of Naim and the sisters of Lazarus, knew nothing better to do than to be moved and weep.

The Christian response to the problem of innocent suffering is wrapped up in one name: Jesus Christ! Jesus did not come to give us expert explanations about suffering, he came rather silently to take it upon himself. Taking it upon himself, however, he changed it entirely: from a sign of malediction, he made it an instrument of redemption. Even more: he made it the supreme value, the highest order of greatness in this world. After sin, the true greatness of the human creature is measured by the fact of bearing the least amount of guilt possible and the maximum amount of punishment possible. It is not so much in the one or the other taken separately -- that is, in innocence or in suffering -- as it is in the co-presence of the two in the same person. This is a type of suffering that brings us closer to God. Only God, in fact, if he suffers, suffers as innocent in an absolute sense.

Jesus, however, did not only give a meaning to innocent suffering, he also conferred a new power on it, a mysterious fruitfulness. Look at what flowed from the suffering of Christ: the resurrection and hope for the whole human race. But look also at what happens around us. How much energy and heroism is often brought out in a couple in the acceptance of a handicapped child, bedridden for years! How much unsuspected solidarity surrounds them! How much otherwise unknown capacity to love!

The most important thing, however, when we speak of innocent suffering, is not to explain it; it is not to increase it with our actions and our omissions. But neither is it enough not to increase innocent suffering; we must also try to relieve the innocent suffering that exists! Faced with a little girl frozen by the cold, who cries because of hunger pains, a man cried out in his heart one day to God: "Oh, God, where are you? Why don't you do something for that innocent girl?" And God answered him: "I certainly have done something for her: I made you!" 

[Translation from the Italian original by Joseph G. Trabbic]

He has anointed me!

Readings for January 12, 2014 

Feast of the Baptism of the Lord 

Il-Magħmudija tal-Mulej       

(Messalin A pp 122)

Reading 1                                           ISaiah 42:1-4, 6-7

Thus says the LORD:  Here is my servant whom I uphold,  my chosen one with whom I am pleased, upon whom I have put my spirit; he shall bring forth justice to the nations, not crying out, not shouting, not making his voice heard in the street. a bruised reed he shall not break, and a smoldering wick he shall not quench, until he establishes justice on the earth;  the coastlands will wait for his teaching. I, the LORD, have called you for the victory of justice, I have grasped you by the hand; I formed you, and set you as a covenant of the people,  a light for the nations, to open the eyes of the blind, to bring out prisoners from confinement, and from the dungeon, those who live in darkness.   This is the Word of The Lord.

L-Ewwel Lezzjoni  - Qari mill-Ktieb tal-Profeta Isaija 42. 1—7

Dan igħid il-Mulej:  ¹ "Araw il-qaddej tiegħi, li jiena nwieżen, il-maħtur tiegħi li fih qalbi strieħet! Qegħedt l-ispirtu tiegħi fuqu,  biex iġib   il-ġustizzja lill-ġnus. ² Ma jgħajjatx, ma jgħollix leħnu; ma jsemmax leħnu fil-pjazez, ³ qasba mġelġla ma jiksirhiex, musbieħ inemnem ma jitfiħx. Iġib il-ġustizzja fis-sewwa. ⁴  Ma jegħjiex, ma jitfarrakx, sakemm ma jwaqqafx  il-ġustizzja fuq l-art;  u l-gżejjer imbiegħda jistiennew il-liġi tiegħu.   ⁶Jien il-Mulej, sejjaħtlek fis-sewwa, qbadtek minn idek u ħaristek, u għamilt minnek patt tal-poplu, dawl għall-ġnus, ⁷ biex int tiftaħ għajnejn l-għomja, toħroġ lill-ilsiera mill-ħabs,  u lil dawk li hemm fid-dlam minn dar l-għeluq."  Il-Kelma tal-Mulej

 

Responsorial Psalm                       PSalm 29:1-2, 3-4, 3, 9-10

R/ (11b) The Lord will bless his people with peace.
Give to the LORD, you sons of God,
give to the LORD glory and praise,
Give to the LORD the glory due his name;
adore the LORD in holy attire.                   R/

The voice of the LORD is over the waters,
the LORD, over vast waters.
The voice of the LORD is mighty;
the voice of the LORD is majestic.                           R/

The God of glory thunders,
and in his temple all say, “Glory!”
The LORD is enthroned above the flood;
the LORD is enthroned as king forever. R/

Salm Responsorjali       -   Salm 28(29) 1a-2. 3ac-4.3b. 9b-10

R/. (11b)   Il-Mulej ibierek il-poplu tiegħu bis-sliem.

¹ Agħtu lill-Mulej ulied Alla,

agħtu lill-Mulej glorja u qawwa.

² Agħtu lill-Mulej il-glorja ta' ismu,

qimu l-Mulej fl-għamara mqadda tiegħu.            R/.

³ Leħen il-Mulej fuq l-ibħra;

il-Mulej fuq l-ibħra kotrana.

⁴ Leħen il-Mulej bil-qawwa,

leħen il-Mulej bil-glorja.                                             R/          

³ Alla tal-glorja jriegħed.

⁹ u fit-tempju tiegħu kulħadd jgħid: "Glorja!"

¹⁰ Il-Mulej jaħkem fuq l-għargħar;

isaltan il-Mulej għal dejjem.                                      R/.

Reading 2                                           ACTS 10:34-38

Peter proceeded to speak to those gathered in the house of Cornelius, saying:  “In truth, I see that God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him. You know the word that he sent to the Israelites  as he proclaimed peace through Jesus Christ, who is Lord of all,  what has happened all over Judea,  beginning in Galilee after the baptism that John preached,  how God anointed Jesus of Nazareth with the Holy Spirit and power. He went about doing good  and healing all those oppressed by the devil,  for God was with him.”  This is the Word of The Lord.

It-Tieni Lezzjoni  - Qari mill-Ktieb ta' l-Atti ta' l-Appostli  10, 34-38

F'dak iż-żmien,  ³⁴ Pietru qabad jitkellem u qal:  "Issa tassew qiegħed nifhem li Alla ma jħares lejn wiċċ ħadd, ³⁵ imma jilqa' lil kull min għandu l-biża' tiegħu u jagħmel is-sewwa,  ikun minn liema popli jkun.³⁶ Huwa  bagħat il-Kelma tiegħu lil ulied Iżrael u xandrilhom is-sliem permezz ta' Ġesu' Kristu, li hu s-Sid ta' kollox. ³⁷ Intom tafu b'dak li ġara mal-Lhudija kollha, ibda mill-Galilija, wara li Ġwanni kien xandar il-magħmudija;  ³⁸ tafu kif Alla  kkonsagra lil Ġesu' ta' Nażaret  bl-Ispirtu s-Santu u bil-qawwa, u kif dan Ġesu' għadda jagħmel il-ġid u jfejjaq lil dawk kollha  li kienu maħkuma  mix-xitan,   għax Alla kien miegħu." Il-Kelma tal-Mulej

Gospel      MatThew 3:13-17

Jesus came from Galilee to John at the Jordan to be baptized by him.  John tr ied to prevent him, saying,  “I need to be baptized by you, and yet you are coming to me?” Jesus said to him in reply, “Allow it now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed him. After Jesus was baptized, he came up from the water and behold, the heavens were opened for him,  and he saw the Spirit of God descending like a dove and coming upon him. And a voice came from the heavens, saying,  “This is my beloved Son, with whom I am well pleased.” This is the Word of The Lord.

Evanġelju  - Qari mill-Evanġelju skond San Mattew  3, 13-17

F'dak iż-żmien, ¹³Ġesu' ġie mill-Galilija lejn il-Ġordan għand Ġwanni biex jitgħammed minnu.¹⁴ Imma Ġwanni ma ħallieħx, u qallu:  "jien hu li jeħtieġ li  nitgħammed minnek, u inti tiġi għandi?"   ¹⁵ Ġesu' qallu:  "Inti għalissa ħallik minn dan,  għax hekk jixraq nagħmlu, biex intemmu s-sewwakollu."  Imbagħad Ġwanni ħallieh jitgħammed.¹⁶ Ġesu', wara li tgħammed, minnufih tala' mill-ilma; u ara, is-smewwiet infetħu, u ra l-Ispirtu ta' Alla nieżel qisu ħammiema u ġej għal fuqu.   ¹⁷ U mis-smewwiet instama' leħen jgħid:  "Dan hu Ibni l-għażiż:  fih sibt l-għaxqa tiegħi." Il-Kelma tal-Mulej

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COMMENTARY:

He Has Anointed Me

                                          
Gospel Commentary for the Baptism of the Lord

by Fr. Raniero Cantalamessa, OFMCap, Pontifical Household Preacher

Jesus himself gives an explanation of what happens to him in the baptism in the Jordan. Returned from the Jordan, in the synagogue at Nazareth he applies to himself the words of Isaiah: "The Spirit of the Lord is upon me. He has anointed me ..." Peter uses the term "anointed" in the second reading, speaking about Jesus' baptism. He says: "God has anointed Jesus of Nazareth with the Holy Spirit and power."

What we have here is a fundamental concept of the Christian faith. The name "Messiah" in Hebrew and "Christos" in Greek mean "anointed." We ourselves, the ancient Fathers said, call ourselves Christians because we are anointed in imitation of Christ, the Anointed par excellence. In our language, the word "anointed" has many meanings and not all of them are positive. In antiquity, anointing was an important element in life. Athletes were anointed with oil so that they could be quick and agile in races and men and women were anointed with perfumed oil so that their faces were beautiful and resplendent. Today, for the same purposes, there is an infinity of products available and many of them are derived from various types of oils.

In Israel the rite had a religious significance. The kings, the priests and the prophets were anointed with perfumed oil and this was the sign that they were consecrated for divine service. In Christ all of these symbolic anointings become reality. In the baptism in the Jordan he is consecrated king, prophet and eternal priest by God the Father. This did not happen through the use of material oil but through spiritual oil, that is, through the Holy Spirit, "the oil of joy," as a Psalm says. This explains why the Church highlights so much the anointing with sacred chrism. There is a rite of anointing in baptism, in confirmation, in the ordination of priests and there is the anointing of the sick (which was once called "extreme unction"). An anointing is administered in these rites because through them we participate in the anointing of Christ, that is, the fullness of the Holy Spirit. We literally become "Christians," that is, anointed, consecrated, and people who are called, as Paul says, "to spread the sweet perfume of Christ in the world."

Let us try to see what all of this says to us men of today. Today so-called aromatherapy is very much in fashion. It uses essential oils that emit a perfume to maintain health and as therapy for certain disturbances. The Internet is full of advertising about aromatherapy. There are perfumes for physical maladies, like stress; there are also "perfumes for the soul"; one of these is supposed to help us achieve "interior peace."

It is not my place to make a judgment about this alternative medicine. However, I see that physicians discourage this practice, which is not scientifically confirmed and which in fact, in some cases, provokes counter indications. But what I would like to say is that there is a sure, infallible aromatherapy that does not provoke counter indications: that one made up of a special aroma, the perfumed ointment that is the Holy Spirit!

This aromatherapy of the Holy Spirit heals all the ills of the soul and sometimes, if God wills it, the ills of the body too. There is an African-American spiritual in which the following words are continually repeated: "There is a balm in Gilead / to make the wounded whole." (In the Old Testament Gilead was a place famous for its perfumed ointments. Cf. Jeremiah 8:22.) The song continues: "Sometimes I feel discouraged / and think my work's in vain / but then the Holy Spirit / revives my soul again." For us, Gilead is the Church and the balm that heals is the Holy Spirit. He is the scent that Jesus has left behind, passing through this world.

The Holy Spirit is a specialist in the illnesses of marriage. Marriage consists in giving oneself to another; it is the sacrament of making of oneself a gift. Now, the Holy Spirit is the gift made person; he is the giving of the Father to the Son and the Son to the Father. Where he comes there is renewed the capacity to make a gift of oneself and with this the joy and the beauty of living together.

The philosopher Heidegger made an alarmed judgment about the future of human society: "Only a god can save us," he said. I say that this God who can save us exists; it is the Holy Spirit. Our society has need of massive doses of the Holy Spirit.

[Translation by Joseph G. Trabbic]