Readings for Sunday, 2^nd November 2014

The Commemoration of All the Faithful Departed (All Souls)

Tifkira Solenni tal-fidili Mejtin Kollha

Reading 1                         WISdom 3:1-9

The souls of the just are in the hand of God, and no torment shall touch them. They seemed, in the view of the foolish, to be dead; and their passing away was thought an affliction and their going forth from us, utter destruction. But they are in peace. For if before men, indeed, they be punished, yet is their hope full of immortality; chastised a little, they shall be greatly blessed, because God tried them and found them worthy of himself. As gold in the furnace, he proved them, and as sacrificial offerings he took them to himself. In the time of their visitation they shall shine, and shall dart about as sparks through stubble; they shall judge nations and rule over peoples, and the LORD shall be their King forever. Those who trust in him shall understand truth, and the faithful shall abide with him in love: because grace and mercy are with his holy ones, and his care is with his elect. This is the Word of The Lord

L-Ewwel Qari  -   mill-Ktieb tal-Għerf 3, 1-9

L-erwieħ tat-tajbin huma f’idejn Alla, u  ebda turmenet ma jmisshom. F’għajnejn dawk li ma jemmnu qisem mejtin għal kollox, il-mewt tagħhom hi meqjusa bħala qerda,  qishom sefgħu fix-xejn għax twarrbu minna ;iżda huma jinsabu fis-0sliem.  Għalkemm f’għajnejn il-bnedmin qishom ħadu xi kastig,  it-tama tagħhom hi l-milja ta’ ħajja bla tmiem.  |Zgħira kienet it-tbatija tagħhom, imma kbira il-barka li ħadu;  Alla għaddiehom mill-prova, u sab li jistħoqqilhom ikunu miegħu.  Bħalma d-deheb igħaddu min-nar, hekk hu għaddiehom,  u bħal vittma tas-sagrifiċċju laqagħhom.  Issa, fiż-żmien tal-ġudizzju, jitlibbsu bid-dija,   u bħal xrar tan-nar jiġri fuq it-tiben jaqbad, hekk jleqqu.  Min-nazzjonijiet jagħmlu ġudizzju, u lill-popli jaħkmu,  U Alla jkun is-Sid tagħhom għal dejjem.  Dawk li jittamaw fih jagħarfu l-verita’,   u dawk li huma fidili lejh igĦixu mieg}u fl-imħabba.   Hemm grazzja u ħniena kbira għal dawk li Alla għażel għalih.  Il-Kelma tal-Mulej

Responsorial Psalm                                   PSalm 23:1-3A, 3B-4, 5, 6

R. (1) The Lord is my shepherd; there is nothing I shall want.

The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.                                                    R.

He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
with your rod and your staff
that give me courage.                                                   R.

You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.                                                          R.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.                                                           R.

Salm Responsorjali                                    (Salm 23)

   R  Il-Mulej hu r-ragħaj tiegħi, zwjn jonqosni.

Il-Mulej hu ragħaj tiegħi,

xejn ma jonqosni.

F’mergħat kollhom ħdur jqegħdni,

ħdejn l-ilma fejn nistrieħ jeħodni,

Hu jrejjaqni.                                                                       R/

Imexxini fit-triq tas-sewwa

Minħabba f’ismu.

Imqar jekk nimxi w’wied mudlam,

ma nibżax mill-ħsara, għax inti miegħi.

Il-ħatar tiegħek u l-għasluġ tiegħek

huma jwennsuni.                                                            R/

                    

Int tħejji mejda g}alija

quddiem l-għedewwa tiegħi;

biż-żejt tidlikli rasi,

u l-kalċi tiegħi mfawwar.                                             R/

Iva, it-tjieba u l-ħniena jimxu miegħi

il-jiem kollha ta’ }ajti,

u ngħammar f’dar il-Mulej

matul iż-żminijiet.                                                          R/

Reading 2                         ROMans 6:3-9

Brothers and sisters: Are you unaware that we who were baptized into Christ Jesus  were baptized into his death?  We were indeed buried with him through baptism into death,   so that, just as Christ was raised from the dead   by the glory of the Father, we too might live in newness of life.  For if we have grown into union with him through a death like his,   we shall also be united with him in the resurrection.  We know that our old self was crucified with him, so that our sinful body   might be done away with, that we might no longer be in slavery to sin.  For a dead person has been absolved from sin. If, then, we have died with Christ,we believe that we shall also live with him.  We know that Christ, raised from the dead, dies no more; death no longer has power over him. This is the Word of The Lord 

It-Tieni Qari          mill-Ittra lir-Rumani 6, 3-11

Ħuti, ma tafux intom li aħna, li tgħammidna fi Krisitu Ġesu’, tgħammidna fil-mewt tiegħu?  Aħna ndfinna miegħu permezz tal-magħmudija fil-mewt,  biex kif Kristu qam mill-imwiet bil-qawwa glorjuża tal-Missier,  hekk ukoll aħna ngħixu ħajja ġdida.  Għax jekk aħna sirna ħaġa waħda miegħu f’mewt tixbaħ lil tiegħu,  hekk ukoll insiru fil-qawmnien għall-ħajja.  Aħna nafu dan:  li l-bniedem il-qadim tagħna kien imsallab miegħu  biex jinqenrend il-ġisem midneb u ma nibqgħux iktar ilsieria tad-dnub.  Għax min imut ikun me}lus mid-dnub. Jekk mitna ma’ Kristu, nemmnu li ukoll ngħixu miegħu.  Aħna nafu li Kristu qam mill-imwiet biex ma jmut aktar;  Il-mewt ma ssaltanx iktar fuqu. Hu miet, miet għal darba   għad-dnub; imma issa qiegħix għal Alla.  Hekk intom, qisu ruħkom mejta għad-dnub,  Imma ħajjin għal Alla, marbutin ma’ Kristu Ġesu’/ Il-Kelma tal-Mulej  

Gospel                                                                 JohN 6:37-40

Jesus said to the crowds:  “Everything that the Father gives me will come to me, and I will not reject anyone who comes to me, because I came down from heaven not to do my own will but the will of the one who sent me. And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it on the last day. For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him on the last day.  This is the Word of The Lord

L-Evanġelju     -  skont San Ġwann  6, 37-40

F’dak iż-żmien, Ġesu’ qal lin-nies: “Dak kollu li Missieri jagħtini jiġi għandi, u min jiġi għandi ma nkeċċiex ‘il barra, għax jiena nżilt mis-sema biex nagħmel mhux ir-riedia tiegħi, imma ir-rieda ta’ min bagħatni. Issa r-rieda ta’  min bagħatni hija din:   li jiena ma nitlef xejn minn dak kollu li tani iżda li nqajmu mill-imwiet fl-aħħar jum.   Għax ir-rieidia ta’ Missieri hija din: li kull min jara l-Iben  jemmenn fih ikollu l-ħajja ta’ dejjem u li jiena nqajmu mill-imwiet fl-aħħar jum.  Il-Kelma tal-Mulej

//////////////////////

Commentary…..by Larry Broding                            

Death Leads To Life

How has  our society’s view of death changed? 

How has it stayed the same?

An old saying goes, “As we treat the dead, we treat the living.” While the funeral industry has become big business it is built upon the way our society honours its dead. And we do honor our dead with services, eulogies, and memorials. We treat our deceased as missing, yet still connected to us in some way.

Christianity adds to this sentiment with one insight. We are still connected with our departed, because we are one in Christ. He is the one who gathered everyone to him in this death. And in his resurrection.

John’s gospel can be difficult to understand, but can lead to brilliant flashes of insight. In this gospel, Jesus spoke of his death as the point that united all humanity with God.  In his gospel, John used opposing images of life and death. He also turned these images upside down to make a point. Death led to life; here death was used in a literal sense and as a metaphor for self-giving (“dying to self”). In Christ, the meaning of death was used in both senses; his literal death was his death to the self for the good of others. The farming analogy of the seed painted this point beautifully [24]. Christ’s death and resurrection became the example and the power for our self-giving [25].

To follow Christ meant to partake in his death and resurrection in a very real way. When Christ died and rose again, the Father was present. When the Christian served and died to self, Christ was present; if Christ was present, so was the Father. Note the language is not purely symbolic; God is truly present in our unselfish acts. As Christ is truly present when we are fed at Eucharist, he is present when we fed others through our selfless acts.

The high point of God’s self giving is Christ on the cross. At the right time (the “hour”), Jesus gave himself up to the Father in a very public (and humiliating) manner. In the world’s eyes, Jesus’ life, symbolized by his death, was a failure. By raising his Jesus, however, God vindicated his Son and his self-giving revelation. Death led to life. Faith (God’s reputation, his “glory”) grew as Christ on the cross drew everyone to himself.

How has Christ drawn you to himself? How has his “draw” changed you?

All Souls Day gives us a chance to reflect on God’s love and on the way we view death. Nothing will separate us from God’s love. Death (both symbolically in our self giving and literally) is the door to God’s love. In God’s love we are alive (both figuratively and literally). In Christ, we are all truly connected.

On this day of remembrance, think of the ones you have lost in the light of Christ’s death.

How does that thought comfort you?

//////////////////////////////////////////////////////////////////////////

How much forgiveness is too much?

readings for sunday october 26, 2014

Thirtieth Sunday in Ordinary Time

                        

It-30 Ħadd ta' Ħadd ta'Matul is-Sena – Sena 'A'

Messalin A 405

Reading 1                                                         EXodus 22:20-26

Thus says the LORD: "You shall not molest or oppress an alien,  for you were once aliens yourselves in the land of Egypt.  You shall not wrong any widow or orphan. If ever you wrong them and they cry out to me, I will surely hear their cry.  My wrath will flare up, and I will kill you with the sword; then your own wives will be widows, and your children orphans.  "If you lend money to one of your poor neighbors among my people, you shall not act like an extortioner toward him by demanding interest from him. If you take your neighbor's cloak as a pledge, you shall return it to him before sunset; for this cloak of his is the only covering he has for his body.  What else has he to sleep in?  If he cries out to me, I will hear him; for I am compassionate."  This is the Word of The Lord.

L-Ewwel Lezzjoni   -  mill-Ktieb ta' l-Eżodu 22, 20-26

Dan jgħid il-Mulej:  "La taħqarx il-barrani, u la tgħakksux, għax intom ukoll  kontu barranin fl-art ta' l-Eġittu. La taħqrux l-armla jew l-iltim, għax jekk  taħqruhom, u huma jsejħuli, jien żgur nismagħha l-għajta tagħhom;  u l-qilla tiegħi tixgħel, neqridkom bix-xabla; u n-nisa tagħkom jormlu u wliedkom jisfaw iltiema.  Jekk inti tislef lil xi fqir mill-poplu tiegħi, iġġibx  ruħek miegħu bħal wieħed sellief, u teħodlux imgħax.  Jekk lil għajrek teħodlu l-libsa tiegħu b'rahan,  agħtihielu lura qabel inżul ix-xemx;  għax hu dik biss għandu biex jitgħatta, dik biss l-għata ta' ġismu; inkella fiex tridu jorqod?   Għax jekk isejjaħli, jiena nisimgħu, għax jien ħanin." Il-Kelma tal-Mulej

Responsorial Psalm                   PSalm 18:2-3, 3-4, 47, 51

R/ (2) I love you, Lord, my strength.

I love you, O LORD, my strength,
O LORD, my rock, my fortress, my deliverer.                      R/

My God, my rock of refuge,
my shield, the horn of my salvation, my stronghold!
Praised be the LORD, I exclaim,
and I am safe from my enemies.                                              R/

The LORD lives and blessed be my rock!
Extolled be God my savior.
You who gave great victories to your king
and showed kindness to your anointed.                               R/

Salm Responsorjali    -    Salm 17 (18)

                R/  Inħobbok, Mulej, qawwa tiegħi.

Inħobbok, Mulej, qawwa tiegħi!

Il-Mulej blata tiegħi,

fortizza u ħellies tiegħi.                                                    R/

Alla tiegħi, sur tal-kenn tiegħi u tarka tiegħi,

qawwa tas-salvzzjoni tiegħi u kenn tiegħi!

Insejjaħ lill-Mulej, li hu ta' min ifaħħru,

u nkun meħlus mill-għedewwa tiegħi.                 R/

Ħaj il-Mulej!   Imbierek hu, il-blata tiegħi!

Ikun imfaħħar Alla tas-salvazzjoni tiegħi!

Hu jkabbar ir-rebħ lis-sultan tiegħu,

Juri mħabbtu mal-midluk tiegħu.                           R/

Reading 2                                                         1 THESsalonians 1:5C-10

Brothers and sisters:  You know what sort of people we were among you for your sake.  And you became imitators of us and of the Lord,  receiving the word in great affliction, with joy from the Holy Spirit,  so that you became a model for all the believers  in Macedonia and in Achaia. For from you the word of the Lord has sounded forth not only in Macedonia and in Achaia, but in every place your faith in God has gone forth, so that we have no need to say anything.  For they themselves openly declare about us what sort of reception we had among you,  and how you turned to God from idols  to serve the living and true God  and to await his Son from heaven,  whom he raised from the dead, Jesus, who delivers us from the coming wrath. This is the Word of The Lord.

It-Tieni Lezzjoni   -   mill-1 Ittra lit-Tessalonkin 1, 5c -10

Ħuti, intom tafu kif ġibna ruħna meta konna fostkom għall-ġid tagħkom.  Intom sirtu tixbħu lilna u l-Mulej, billi lqajtu  l-kelma fost ħafna taħbit bil-ferħ ta' l-Ispirtu s-Santu. Hemm intom sirtu mudell għal dawk kollha li emmnu fi;-Maċedonja u l-Akaja.  Mhux biss il-kelma tal-Mulej ħarġet minn għandkom u xterdet fil-Maċedonja u l-Akaja, imma l-fidi li għandkom f'Alla xterdet ma' kullimkien b'mod li aħna ma għandna għalfejn ngħidu xejn. Huma stess jgħidu x'laqgħa kellna għandkom, u kif dortu lejn Alla u tlaqtu l-idoli biex taqdu lil Alla ħaj u veru u tistennew ġej mis-sema lil Ibnu, li hu qajjem mill-imwiet, Ġesu' li  ħelisna mill-korla li ġejja. Il-Kelma tal-Mulej

Gospel                                                MatThew 22:34-40

When the Pharisees heard that Jesus had silenced the Sadducees, they gathered together, and one of them,  a scholar of the law tested him by asking,  "Teacher, which commandment in the law is the greatest?"  He said to him, "You shall love the Lord, your God,  with all your heart,  with all your soul,  and with all your mind.  This is the greatest and the first commandment.  The second is like it:  You shall love your neighbor as Yourself.  The whole law and the prophets depend on these two commandments."

L-Evanġelju   -  skond San Mattew  22, 34-40

F'dak iż-żmien, il-Fariżej, meta semgħu kif lis-Sadduċej kien saddilhom ħalqhom, inġabru madwaru, u  wieħed minnhom, għaref fil-Liġi, għamillu din il-mistoqsija  biex iġarrbu:  "Mgħallem, liema hu l-kmandament il-kbir, fil-Liġi?"  Qallu Ġesu':   "Ħobb lill-Mulej, Alla tiegħek, b'qalbek kollha, b'ruħek kollha, u b'moħħok kollu." Dan hu l-kmandament il-kbir u l-ewwel wieħed.  U t-tieni jixbhu:  Ħobb lil għajrek bħalek innifsek."  Dawn iż-żewġ kmandamenti huma  l-qofol tal-Liġi kollha u tal-Profeti." Il-Kelma tal-Mulej

//////////////

Why Forgive?

 How much forgiveness is too much?

Fr Raniero Cantalamessa responds…..

To forgive is something serious, humanly difficult, if not impossible. One must not speak about it lightly, without realizing what one asks of the offended person when one requests him to forgive. Along with the command to forgive, man must also be given a reason to do so.

It is what Jesus did with the parable of the king and his two servants. The parable makes clear why one must forgive: because God has forgiven us in the past and continues to forgive us!

He cancels a debt of ours that is infinitely greater than the one a fellow human being might have with us. The difference between the debt owed the king (ten thousand talents) and that owed the colleague (one hundred denarii) is equal at the present time to 3 million euros and a few cents ($3.7 million)!

Saint Paul could say: "as the Lord has forgiven you, so you also must forgive" (Colossians 3:13). The Old Testament law, "an eye for an eye, and a tooth for a tooth," has been surmounted. The criterion no longer is: "Do to someone what he has done to you"; but, "What God has done to you, you do to the other." Jesus has not limited himself, however, to order us to forgive, but did so first himself. While he was being nailed to the cross he prayed saying: "Father, forgive them; for they know not what they do!" (Luke 23:34). This is what distinguishes the Christian faith from any other religion.

Buddha also left his own a maxim: "It is not with resentment that resentment is placated; it is with non-resentment that resentment is mitigated." But Christ does not limit himself to point out the path of perfection; he gives the strength to follow it. He does not just command us to do, but acts with us. Grace consists in this. Christian forgiveness goes beyond non-violence and non-resentment.

Someone might object: does not to forgive seventy times seven mean to encourage injustice and to give a green light to abuse? No. Christian forgiveness does not exclude that, in certain cases, you might also have to denounce a person and take them to court, especially when what is at stake are the interests and also the good of others. To give an example close to us: Christian forgiveness has not prevented the widows of some of the victims of terror or the mafia to pursue truth and justice with tenacity in regard to their husbands' death.

However, there are not only great acts of forgiveness but also daily acts of forgiveness, in the life of a couple, at work, between relatives, friends, colleagues and acquaintances. What can one do when one discovers that he has been betrayed by his own spouse? Forgive or separate? It is an extremely delicate question; no law can be imposed from outside. The individual must discover within him what to do.

But I can say one thing. I have known cases in which the offended party has found in the love for the other, and in the help that comes from prayer, the strength to forgive the one who erred, but was sincerely repentant. The marriage was re-born as from the ashes; it had a sort of new beginning. Of course, no one can expect that this could happen in a couple's life "seventy times seven."

We must be alert so as not to fall into a trap. There is a risk also in forgiveness. It consists of the mentality of those who think that they always have something to forgive others -- the danger of believing that one is always a creditor of forgiveness and never a debtor.

If we reflect well, however, many times, when we are about to say: "I forgive you!", we would do better to change our attitude and words and say to the person before us: "Forgive me!" We would then realize that we also have something that the other must forgive. In fact, even more important than forgiving is the humility to ask for forgiveness.

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

“Give to Caesar what God himself wants to be given to Caesar.”

READINGS FOR SUNDAY, OCTOBER 19

Twenty-ninth Sunday in Ordinary Time

Id-Disa’ u għoxrin Ħadd matul is-Sena                                        

Missalin A  p400

 

Reading 1                                                         ISaiah 45:1, 4-6

Thus says the LORD to his anointed, Cyrus, whose right hand I grasp, subduing nations before him,  and making kings run in his service,  opening doors before him  and leaving the gates unbarred:  For the sake of Jacob, my servant,  of Israel, my chosen one,   I have called you by your name, giving you a title, though you knew me not.  I am the LORD and there is no other,  there is no God besides me.  It is I who arm you, though you know me not,  so that toward the rising and the setting of the sun  people may know that there is none besides me.  I am the LORD, there is no other.  This is the Word of The Lord.

L-Ewwel Lezzjoni  -  Profeta Isaija 45, 1, 4-6

Dan jgħid il-Mulej dwar il-midluk tiegħu, dwar Ċiru: "Lilu qbadt minn idu l-leminija biex inrażżan  il-ġnus quddiemu  u nħoll il-ħżiem ta' ġenbejn is-slaten; niftaħ l-bibien quddiemu u ebda bieb ma jibqa' magħluq. Minħabba Ġakobb, il-qaddej tiegħi, u Iżrael, il-maħtu tiegħi, jien sejjaħtlek b'ismek. Tajtek isem ta' ġieħ għad li lanqas tafni. Jien il-Mulej m'hemmx ieħor ħliefi,  m'hemmx Alla ieħor għajri.  Jien ħażżimtek għad li lanqas tafni,  biex mnejn titla' x-xemx safejn tinżel, il-bnedmin jagħrfu li m'hemm ħadd ħliefi. Jiena l-Mulej, m'hemmx ieħor ħliefi." Il-Kelma tal-Mulej

Responsorial Psalm    -    PSalm 96:1, 3, 4-5, 7-8, 9-10

R/ (7b) Give the Lord glory and honour.        

Sing to the LORD a new song;
sing to the LORD, all you lands.
Tell his glory among the nations;
among all peoples, his wondrous deeds.                        R/

For great is the LORD and highly to be praised;
awesome is he, beyond all gods.
For all the gods of the nations are things of nought,
but the LORD made the heavens.                                       R/

Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!
Bring gifts, and enter his courts.                                           R/

Worship the LORD, in holy attire;
tremble before him, all the earth;
say among the nations: The LORD is king,
he governs the peoples with equity.                                 R/ 

Salm Responsorjali    -   Salm 95 (96)

                R/  Agħtu lill-Mulej sebħ u qawwa.

Għannu lill-Mulej għanja ġdida;

għannu lill-Mulej fl-art kollha!

Xandru fost il-ġnus is-sebħ tiegħu,

fost il-popli kollha l-għeġubijiet tiegħu.                         R/

Għax kbir il-Mulej, ta' min ifaħħru ħafna,

tal-biża aktar mill-allat kollha.

Għax kollha frugħa l-allat tal-popli;

Jaħweh hu li għamel is-smewwiet!                                    R/

Agħtu lill-Mulej, familji tal-popli,

agħtu lill-Mulej sebħ u qawwa;

agħtu lill-Mulej is-sebħ ta' ismu!

Ġibulu l-offerti, u idħlu fil-btieħi tat-tempu tiegħu.    R/

Inxteħtu quddiem il-Mulej b'tiżjin qaddis,

triegħdu quddiemu, nies kollha ta' l-art!

Għidu fost il-ġnus:  "Il-Mulej isaltan!"

Hu li jiġġudiku l-popli bis-sewwa.                                      R/

Reading 2                                         1 THESsalonians 1:1-5B

Paul, Silvanus, and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: grace to you and peace.  We give thanks to God always for all of you, remembering you in our prayers, unceasingly calling to mind your work of faith and labor of love and endurance in hope of our Lord Jesus Christ, before our God and Father, knowing, brothers and sisters loved by God,  how you were chosen.  For our gospel did not come to you in word alone,  but also in power and in the Holy Spirit and with much conviction. This is the Word of The Lord.

It-Tieni Lezzjoni  -   mill-Ewwel Ittra lit-Tessalonkin 1, 1-5b

Pawlu u Silvanu u Timotju lill-knisja ta' Tessalonika f'Alla l-Missier u l-Mulej Ġesu' Kristu ġrazzja lilkom u sliem. Aħna kull ħin niżżu ħajr lil Alla minħabba fikom ilkoll, u niftakru fikom dejjem meta nitolbu. Niftakru fil-ħidma li hi ġejja mill-fidi tagħkom u fit-taħbit  li ħiereġ minn imħabbitkok;  niftakru fil-qawwa tat-tama  tagħkom f'Sidna Ġesu' Kristu quddiem Alla Missierna.  Aħna nafu, ħuti, li Alla jħobbkom u għażilkom.  Għax l-Evanġelju tagħna lilkom ma kienx biss bil-kliem, imma wkoll bil-qawwa, bl-Ispirtu s-Santu u b'persważjoni sħiħa. Il-Kelma tal-Mulej

Gospel                                MatThew 22:15-21

The Pharisees went off and plotted how they might entrap Jesus in speech. They sent their disciples to him, with the Herodians, saying, "Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone's opinion, for you do not regard a person's status. Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?"  Knowing their malice, Jesus said, "Why are you testing me, you hypocrites?  Show me the coin that pays the census tax."  Then they handed him the Roman coin.  He said to them, "Whose image is this and whose inscription?"  They replied, "Caesar's." At that he said to them, "Then repay to Caesar what belongs to Caesar and to God what belongs to God."  This is the Word of The Lord.

L-Evanġelju   -   skond San Mattew 22, 15-23

F'dak iż-żmien, il-Fariżej marru u bdew jiftiehmu bejniethom biex jaraw kif jonsbuh b'xi kelma. U bagħtulu d-dixxipli tagħhom ma' xi Erodjani u qalulu:  "Mgħallem, aħna nafu li int raġel tħobb is-sewwa, u li t-triq ta' Alla tgħallimha kif tassew hi, bla ma tħabbel rasek minn ħadd, għax int lejn wiċċ ħadd ma tħares. Għidilna ħaġa, mela:  Int x'jidhirlek!  Sewwa jew le li wieħed iħallas it-taxxa lil Ċesari?" Imma Ġesu' għaraf il-ħażen ta' moħħhom, u qalilhom: "Għaliex tridu ġġarrbuni, ja wċuħ b'oħra?  Uruni l-munita  tat-taxxa."   Urewh dinar, u Ġesu' staqsiehom:  "Ta' min huma dan il-wiċċ u din il-kitba?" Qalulu:  "Ta' Ċesari!"  Imbagħad qalilhom:  "Mela agħtu lil Ċesari dak li hu ta' Ċesari, u lil Alla dak li hu ta' Alla."  Il-Kelma tal-Mulej

//////////////////////////////

Profile of a Catholic Politician

Gospel Commentary by Fr Raniero Cantalamessa ofm cap

This Sunday’s Gospel ends with one of those lapidary phrases of Jesus that have left a deep mark on history and on human language: “Give to Caesar what is Caesar’s, and to God what is God’s.”   It is no longer either Caesar or God, but Caesar and God, each on his appropriate level. It is the beginning of the separation of religion and politics, which until then had been inseparable among all peoples and regimes.

The Jews were used to understanding the future reign of God founded by the Messiah as a theocracy, that is, as a government directed by God ruling over the whole earth through his people. But now the words of Christ reveal a kingdom of God that is in this world but that is not of this world, that travels on a different wavelength and that, for this reason, can coexist with every other political regime, whether it be sacral or secular.

Here we see two qualitatively different sovereignties of God over the world: the spiritual sovereignty that constitutes the Kingdom of God and that is exercised directly in Christ, and the temporal and political sovereignty that God exercises indirectly, entrusting it to man’s free choice and the play of secondary causes.

Caesar and God, however, are not put on the same level, because Caesar too depends on God and must answer to him. Thus “Give to Caesar what is Caesar’s” means: “Give to Caesar what God himself wants to be given to Caesar.” God is sovereign over all, including Caesar. We are not divided between two loyalties; we are not forced to serve “two masters.”

The Christian is free to obey the state, but he is also free to resist the state when it goes against God and his law. In such a case it is not legitimate to invoke the principle about the obedience that is owed to superiors, as war criminals often do when they are on trial. Before obeying men, in fact, you must first obey God and your own conscience. You cannot give your soul, which belongs to God, to Caesar.

St. Paul was the first to draw practical conclusions from this teaching of Christ. He writes: “Let every person be subordinate to the higher authorities, for there is no authority except from God. … Whoever resists authority opposes the order that God has appointed. … This is why you also pay taxes, for the authorities who are in charge of this are ministers of God” (Romans 13:1 ff.).

Paying appropriately levied taxes is for the Christian (but also for every honest person) a duty of justice and therefore an obligation of conscience. Guaranteeing order, commerce and a whole series of other services, the state gives the citizen something to which it has a right for compensation in return, precisely to be able to continue these same services.

The “Catechism of the Catholic Church” reminds us that tax evasion, when it reaches certain proportions, is a mortal sin equal to every other grave act of theft. It is stealing, not from the “state,” that is from no one, but from the community, that is, from everyone. Naturally, this supposes that the state is just and equitable in imposing taxes.

Christian cooperation in building a just and peaceful society does not stop at paying taxes; it must also extend itself to the promotion of common values such as the family, the defense of life, solidarity with the poor, peace. There is also another sphere in which Christians must make a contribution to politics. It does not have to do with the content of politics so much as its methods, its style.

Christians must help to remove the poison from the climate of contentiousness in politics, bring back greater respect, composure and dignity to relationships between parties. Respect for one’s neighbor, clemency, capacity for self-criticism: These are the traits that a disciple of Christ must have in all things, even in politics.

It is undignified for a Christian to give himself over to insults, sarcasm, brawling with his adversaries. If, as Jesus says, those who call their brother “stupid” are in danger of Gehenna, what then must we say about a lot of politicians?    [Translation by Joseph G. Trabbic]

God invites us...

READINGS for October 12, 2014

Twenty-eighth Sunday in Ordinary Time

It-28 Ħadd matul is-Sena

Missalin A  p 395

Reading 1                           isaiah 25:6-10a

On this mountain the LORD of hosts will provide for all peoples a feast of rich food and choice wines, juicy, rich food and pure, choice wines.  On this mountain he will destroy the veil that veils all peoples,  the web that is woven over all nations;  he will destroy death forever.  The Lord GOD will wipe away  the tears from every face;  the reproach of his people he will remove  from the whole earth; for the LORD has spoken. On that day it will be said:  "Behold our God, to whom we looked to save us!  This is the LORD for whom we looked;  let us rejoice and be glad that he has saved us!"  For the hand of the LORD will rest on this mountain.  This is the Word of The Lord.

L-Ewwel Lezzjoni  -  Qari mill-Ktieb tal-Profeta Isaija  25, 6-10a

Jagħmel il-Mulej ta' l-eżerċti  għall-popli kollha fuq din il-muntanja, nejdab'ikel fin, mejda bi mbejjed ħelwa, b'laħam imsemmen bil-mudullun, u nbejjed fini. U jċarrat minn fuq din il-muntanja  il-velu li kien jgħatti wiċċ il-popli kollha,  għata li kien jaħbi kollha kemm huma l-ġnus.  Jeqred il-mewt għal dejjem,  jixxotta Sidi l-Mulej id-dmugħ minn fuq kull wiċċ,  u jħassar l-għajb tal-poplu tiegħu minn wiċċ l-art kollha:  għax il-Mulej tkellem.  U dakinhar jgħidu:  "Dan hu Alla tagħna;  fih ittamajna li jsalvana;  dan hu l-Mulej li fih ittamajna; nifirħu u nithennew bis-salvazzjoni tiegħu.  Għax id-il-Mulej tinżel fuq din il-Muntanja."  Il-Kelma tal-Mulej

Responsorial Psalm                psalm 23:1-3a, 3b-4, 5, 6

R/ (6cd) I shall live in the house of the Lord all the days of my life.

The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.                                                                    R/

He guides me in right paths
for his name's sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
with your rod and your staff
that give me courage.                                                                   R/

You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.                                                                          R/

Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.                                                                           R/

Salm Responsorjali    -   Salm 22 (23)

                R/  Nghammar f'dar il-Mulej sakemm indum ħaj!

Il-Mulej hu r-ragħaj tiegħi,

xejn ma jonqosni;

f'mergħat kollha ħdura jqegħdni.

Ħdejn l-ilma, fejn nistrieħ, jeħodni;

hemm hu jrejjaqni.                                                        R/

Imexxini fit-triq tas-sewwa

minħabba l-isem tiegħu.

Imqar jekk nimxi f'wied mudlam,

ma nibżax mill-ħsara, għax inti miegħi.

Il-ħatar u l-għasluġ tiegħek,

huma jwennsuni.                                                            R/

Inti tħejji mejda għalija

Quddiem l-għedewwa tiegħi.

Biż-żejt tidlikli rasi,

u l-kalċi tiegħi tfawwarli.                                             R

Miegħi, iva, jimxu t-tjieba u l-ħniena

il-jiem kollha ta' ħajti.

U ngħammar f'dar il-Mulej

sakemm indum ħaj.                                                       R

Reading 2                phillipians 4:12-14, 19-20

Brothers and sisters:   I know how to live in humble circumstances;  I know also how to live with abundance.  In every circumstance and in all things  I have learned the secret of being well fed and of going hungry,  of living in abundance and of being in need.   I can do all things in him who strengthens me.   Still, it was kind of you to share in my distress. My God will fully supply whatever you need,  in accord with his glorious riches in Christ Jesus.  To our God and Father, glory forever and ever. Amen. This is the Word of The Lord.

It-Tieni Lezzjoni  -   mill-Ittra lill-Filippin 4, 12-14, 19-20

Ħuti, naf ngħix il-għaks; u naf ngħix fil-ġid; kollox drajt u noqgħon għal kollox;  ix-xaba'  u l-ġuħ,  il-ġid u l-għaks.   Għax kollox niflaħ bis-saħħa ta'  dak li jqawwini.   Għamiltu sewwa ħafna meta  qsamtu miegħi tbatijieti.  JimliekomAlla tiegħi b'kull ġid fil-ħtieġa tagħkom,  skond l-għana tal-glorja fi Kristu Ġesu'.  Lil dan Alla, u Missierna, glorja għal dejjem ta' dejjem. Amen.     Il-Kelma tal-Mulej

Gospel                     matthew 22:1-14

Jesus again in reply spoke to the chief priests and elders of the people in parables, saying,  "The kingdom of heaven may be likened to a king who gave a wedding feast for his son.  He dispatched his servants to summon the invited guests to the feast,  but they refused to come. A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet,  my calves and fattened cattle are killed,  and everything is ready; come to the feast.”’ Some ignored the invitation and went away,  one to his farm, another to his business.   The rest laid hold of his servants,  mistreated them, and killed them.   The king was enraged and sent his troops,  destroyed those murderers, and burned their city.   Then he said to his servants, 'The feast is ready,  but those who were invited were not worthy to come.   Go out, therefore, into the main roads  and invite to the feast whomever you find.’  The servants went out into the streets and gathered all they found, bad and good alike,  and the hall was filled with guests.  But when the king came in to meet the guests,  he saw a man there not dressed in a wedding garment.   The king said to him, 'My friend, how is it that you came in here without a wedding garment?' But he was reduced to silence. Then the king said to his attendants, 'Bind his hands and feet, and cast him into the darkness outside,  where there will be wailing and grinding of teeth.’  Many are invited, but few are chosen." This is the Word of The Lord.

L-Evanġelju   -   skond San Mattew 22, 1-14

F'dak iż-żmien, lill-qassisin il-kbar u lix-xjuh tal-poplu,  Gesu' raġa' qabad ikellimhom bil-parabboli u qalilhom:  "Is-saltna tas-smewwiet tixbaħ lil wieħed sultan li għamel festa għat-tieġ ta' ibnu.  U bagħat għall-mistednin mal-qaddejja tiegħu biex jiġu għall-festa; imma dawk ma ridux jiġu.  U reġa' bagħat qaddejja oħra, u qalilhom:  "Għidu lill- mistednin:  Ara, il-mejda tiegħi lesta, il-barrani u l-għoġiela  msemmna diġa' maqtula u kollox lest;  ejjew għall-festa."   Iżda dawk ma tawx kas;  min mar l-għalqa, min għan-megozju tiegħu, u l-bqija qabdu lill-qaddejja tas-sultan, żebilħuhom u qatluhom.  Is-sultan inkorna ħafna, u bagħat is-suldati tiegħu, qered lil dawk il-qattiela, u ħarqilhom il-belt tagħhom.  Imbagħad qal lill-qaddejja tiegħu:  "Il-festa mħejjija,  imma lil dawk ma kienx ta' min jistedinhom għaliha.  Mela morru f'salib it-toroq u sejħu għall-festa lil  kull min issibu."   Dawk il-qaddejja ħarġu fit-triqat  u ġabu lil kull min sabu,  ħżiena u tajba, u s-sala mtliet  bin-nies għall-mejda.   Mela jidħol is-sultan ħalli jara  minn kien hemm fuq il-mejda, u hemmhekk lemah  wieħed li ma kienx liebes għall-festa tat-tieġ; u qallu:  "Ħabib, dan kif dħalt hawn m'initx liebes għall-festa?"  Dak tbikkem.  Imbagħad is-sultan qal lil dawk li kienu  qegħdin iservu:  "Orbtulu riġlejh u idejh u waddbuh   'il barra fid-dlam; hemmhekk ikun hemm il-biki u  t-tgħażżiż tas-snien!"   Għax ħafna huma l-imsejħin,  imma ftit il-magħżulin!"  Il-Kelma tal-Mulej

//////////////////////////////

COMMENTRY

The Important and the Urgent

By Father Raniero Cantalamessa, OFM Cap

It is instructive to consider the reasons why those who were invited to the feast described in the parable refused to come. Matthew says that they "ignored" the invitation and "went away, one to his farm, another to his business." Luke's Gospel is more detailed on this point and presents the reasons for the refusal of the invitation thus: "I have purchased a field and I must go look at it ... "  “I have purchased five yoke of oxen and am on my way to see them" ... "I have just married a woman, and therefore I cannot come" (Luke 14:18-20).

What do these different people have in common? All have something urgent to do, something that cannot wait, that demands their immediate attention. And what does the wedding feast represent? It indicates the messianic goods, participation in the salvation brought by Christ, and, therefore, the possibility of eternal life. The feast represents something important in life, indeed, the only important thing in life. The mistake of those who rejected the invitation is clear, then: They have left the important for the urgent, the essential for the contingent! This is a widespread and insidious danger, not only in the sphere of religion but also in the purely human sphere. It is something worth reflecting on.

First of all let us consider the religious sphere. Neglecting the important for the urgent in our spiritual life means continually putting off our religious duties because there is always something urgent calling for our attention. It is Sunday and it is time to go to Mass, but there is that visit, that work in the garden, that lunch to prepare. Mass can wait, lunch cannot; so you put Mass off and go to your stove.

I said that the danger of neglecting the important for the urgent is also present in the human sphere, in everyday life, and I would also like to reflect on this. It is of the utmost importance that a man dedicate time to his family, be with his children, talk to them if they are grown, play with them if they are little. But then at the last moment there are always urgent things to deal with at the office, extra things to do at work, and he puts it off till another time, returning home too late and too tired to think about anything else.

It is a very important thing for a man or a woman to go every so often to visit their aging mother of father who is living alone at home or some care facility. For everyone it is important to visit a sick friend to show your concern and perhaps offer them some practical help. But it is not urgent and if you put it off, it does not appear that the world will end and perhaps no one will notice. And you put it off.

The same is true in regard to your health, which is also something important. The doctor sees that you need to take care of yourself, take some time to rest, avoid stress. ... You answer, "Yes, yes, I'll definitely do it just as soon as I'm done with that project, when I've finished working on the house, when I've paid off all my debts. .”.. Until you see that it is too late. Here is where the problem lies: You go through life chasing after the thousand little things and never find time for the things that truly impact human relationships and can give joy (or deep sadness when neglected) in life. Thus, we see how the Gospel is, indirectly, a school of life; it teaches us to establish priorities, to attend to what is essential. In a word, to not lose the important for the sake of the urgent as happened with those who were invited to the wedding feast in our parable.

[Translation by Joseph G. Trabbic]