1^st Sunday of Advent - Year B

L-Ewwel Ħadd ta’ l-Avvent - Sena B

Messalin B  75

Reading 1      -     ISaiah 63:16B-17, 19B; 64:2-7

You, LORD, are our father, our redeemer you are named forever. Why do you let us wander, O LORD, from your ways, and harden our hearts so that we fear you not? Return for the sake of your servants, the tribes of your heritage. Oh, that you would rend the heavens and come down, with the mountains quaking before you, while you wrought awesome deeds we could not hope for, such as they had not heard of from of old.  No ear has ever heard, no eye ever seen, any God but you  doing such deeds for those who wait for him. Would that you might meet us doing right, that we were mindful of you in our ways! Behold, you are angry, and we are sinful; all of us have become like unclean people, all our good deeds are like polluted rags; we have all withered like leaves, and our guilt carries us away like the wind. There is none who calls upon your name, who rouses himself to cling to you; for you have hidden your face from us and have delivered us up to our guilt. Yet, O LORD, you are our father; we are the clay and you the potter: we are all the work of your hands.  This is the Word of The Lord.

L-Ewwel Qari   -    mill-Profeta Isaija 63,16b-17,19b; 64,2-7

Int, Mulej, missierna, Il-feddej tagħna,  ismek minn dejjem. Għaliex, Mulej, iġġegħelna nwarrbu minn triqatek u twebbsilna qalbna biex ma nibżgħux minnek ? Erġa’ lura, minħabba l-qaddejja tiegħek, it-tribujiet li huma wirtek. Mhux li kont iċċarrat is-smewwiet u tinżel minn hemm! U quddiemek il-muntanji jtħeżhżu, bħalma n-nar igħalli l-ilma; biex tgħarraf ismek lill-egħdewwa tiegħek, u l-ġnus jitriegħdu quddiemek; meta int tagħmel egħġubijiet li ma konniex nistennewhom, u sa mill-qedem qatt ma smajna bihom ! U la widna ma semgħet  u la għajn ma rat Alla bħalek, Alla li jħabrek għal min jitma fih, Int tilqa’ bil-ferh ‘il min jagħmel is-sewwa, ‘il dawk li jiftakru fi triqatek. Ara !  int kont mgħaddab għalina, u aħna dnibna. Domna fi dnubna, u kontra tiegħek qomna għal ħafna  żmien.  Tniġġisna lkoll, u sirna bħal ċarruta maħmuġa; bħal werqa lkoll dbilna, u ħżunijietna bħal riħ ġarrewna. Ħadd ma hawn li jsejjaħ ismek, li jitħarrek biex iżomm miegħek. Għax int ħbejt wiċċek minna  u rħejtna f’idejn ħżunijietna. U issa, Mulej, int missierna; aħna t-tafal, u inti l-fuħħari ; aħna lkoll egħmil idejk.  Il-Kelma tal-Mulej

Responsorial Psalm       -      PSalm 80:2-3, 15-16, 18-19

   R/ (4) Lord, make us turn to you; let us see your face and we shall be saved.

O shepherd of Israel, hearken,
from your throne upon the cherubim, shine forth.
Rouse your power,
and come to save us.                                                          R/

Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.       R/

May your help be with the man of your right hand,
with the son of man whom you yourself made strong.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.      R/

Salm Responsorjali       Salm 79          

R/ Reġġagħna għal li konna o Alla ta’ l-eżerċti; dawwal wiċċek u  nkunu salvi.                            

O Ragħaj ta’ Israel, agħti widen;

Int li qiegħed fuq il-kerubini, iddi;

Qajjem il-qawwa tiegħek,

u ejja ħa ssalvana.                                                           R/

Alla ta’ l-eżerċti, erġa ejja :

ħares mis-sema u ara,

 u żur ‘il din id-dielja.                                                    

Ħu ħsieb dak li ħawwlet il-leminija tiegħek,

Ir-rimja li kabbart għalik.                                             R/

Ħa tkun idek fuq il-bniedem tal-lemin tiegħek,

fuq il-bniedem li int qawwejt għalik.

Aħna ma nitbegħdux minnek;

aħjina, u aħna nsejħu ismek.                                      R/

Reading 2     -      1 CORinthians 1:3-9

Brothers and sisters:  Grace to you and peace from God our Father and the Lord Jesus Christ.  I give thanks to my God always on your account
for the grace of God bestowed on you in Christ Jesus,  that in him you were enriched in every way,  with all discourse and all knowledge, as the testimony to Christ was confirmed among you, so that you are not lacking in any spiritual gift  as you wait for the revelation of our Lord Jesus Christ.  He will keep you firm to the end,  irreproachable on the day of our Lord Jesus Christ.  God is faithful,  and by him you were called to fellowship with his Son,  Jesus Christ our Lord.    This is the Word of The Lord.

It-Tieni Qari   -   mill-Ewwel Ittra lill-Korintin 1, 3-9

Huti:  Grazzja lilkom u sliem minn Alla Missierna u Sidna Ġesu’ Kristu. Jiena niżżi ħajr dejjem lil Alla tiegħi minħabba fikom  għall-grazzja ta’ Alla li ngħatat lilkom fi Kristu Ġesu’, li  fih intom stagħnejtu f’kollox, f’kull kelma u f’kull għerf,  skond ma x-xhieda ta’ Kristu intom u  tistennew id-dehra ta’Sidna Ġesu Kristu. Huwa hu li jwettakom sa l-aħħar biex tkunu bla  ħtija fil-jum ta’ Sidna Ġesu’ Kristu,   Alla jżomm kelmtu; minnu kontu msejħin biex  tidħlu fix-xirka ta’ Ibnu Sidna Ġesu’ Kristu.  Il-Kelma tal-Mulej

Gospel    -        MarK 13:33-37

Jesus said to his disciples: “Be watchful! Be alert!  You do not know when the time will come. It is like a man traveling abroad.  He leaves home and places his servants in charge,  each with his own work,  and orders the gatekeeper to be on the watch.  Watch, therefore;  you do not know when the Lord of the house is coming,  whether in the evening, or at midnight,  or at cockcrow, or in the morning.  May he not come suddenly and find you sleeping.  What I say to you, I say to all: ‘Watch!’”  This is the Word of The Lord.

L-Evanġelju    -    skond San Mark 13,  33-37

F’dak iż-żmien:  Ġesu’ qal lid-dixxipli tiegħu:  ˝Kunu għajnejkom miftuħa, ishru, għax   ma tafux meta se jasal il-waqt.  Jiġri bħal meta bniedem ikun siefer u telaq mid-dar,  iħalli kollox f’idejn il-qaddejja tiegħu,  kull wieħed fuq xogħlu, u   lil tal-bieb jordnalu biex jibqa’ jishar. Mela ishru, għax ma tafux meta jerġa’ jiġi sid id-dar,  jekk hux fil-għaxija, jew f’nofs il-lejl, jew   x’ħin jidden is-serduk, jew inkella mas-sebħ,  li ma jmurx jiġi għal għarrieda u jsibkom reqdin. U dak li qiegħed ngħid lilkom,  qiegħed ngħidu għal kulħadd, ishru!’’  Il-Kelma tal-Mulej

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A commentary by Larry Broding

Be Prepared!

What is the greatest hope in life? 

Why don't many people realize their hopes and dreams?

Between immediate gratification and long-term goals lies anticipation, the spirit that gives purpose to our daily routines. We will postpone today's pleasures when we can wait for something better. While we may not change our day to day lives in the short term, focused patience will help us achieve our goals in the long term. Anticipation requires persistence and vigilance.

What do we anticipate at the holidays? Quality family time? More toys? Or, something greater? The coming of the Lord.

To begin this new liturgical cycle, Mark wrote a simple message: Stay awake for the Lord! These passages end Jesus' discourse on the end times. He introduced the destruction of the Temple (13:2, 7-9, 14-20), the persecution of faithful (13:9-13), the rise of the Anti-Christ (13:5-6, 21-23) and the Second Coming (13:24-26). Mark laced the theme of watchfulness throughout the discourse.

In spite of the signs, Jesus urged an attitude, not a special knowledge of the right conditions for the Lord's return. Notice the text does not specify a time frame for the end. A close reading of Mark 13 lists conditions or events that can happen at different times, in different places.

Jesus told his followers to stay awake or keep a night watch. His command in the context of these passages has two implications. First, Jesus urged his followers to look for a future event. In a culture that concentrated only on present (and pressing) conditions, future events were shoved out of mind. What could be put off until tomorrow usually was delayed. When the subject of the end times arose, however, Jesus railed against procrastination. While we moderns may feel comfortable with the future-oriented mentality of his message, Jesus shocked his contemporaries. [13:33]

Second, Jesus implied the keep of a night watch for a house. The term "house" referred to a family as well as a dwelling. [13:34-35] To Mark's audience of now-Jewish Christians, the local faithful met as a house-church. Distant from their Jewish roots and ignored by their contemporaries, Mark's audience gathered in someone's home, like an extended family. The master of the house (i.e., the ascended Lord) may have been gone, but he left everyone with a ministry, including the doorman who barred the door to the outside so all could be safe. (An interesting side note: the doorman or porter in the early church had the power to admit the faithful. He was a lookout, alerting the community to any outside danger. And, like a sergeant-at-arms, he also had the responsibility to maintain order at church functions. The office of porter was an ordained ministry in the Roman Catholic Church until it was suppressed in the late 1960's.) [13:34]

The night of the watch resonated with Mark's community. It symbolized social prejudice and persecution. Alone and afraid, this community looked throughout the dark night for the coming of their Savior, so justice would reign. But, when would the Lord return? Just after the persecution began, in the midst of the troubles, or when the community seemed doomed? The four watches of the night listed in 13:35 (evening or 6:00 P.M. to 9:00 P.M., the middle of the night or 9:00 P.M. to midnight, the cock-crowing time or midnight to 3:00 A.M., and dawn or 3:00 A.M. to 6:00 A.M.) indicated increasing darkness. Symbolically, they symbolized deeper despair or resignation in the community. The community would focus more upon their own problems than an expectation for the Lord. Fear would induce a "sleep," as ministry lost its sense of mission.

(An alternate interpretation saw the darkness of night as complacency in a spiritually dying community. Without focus or purpose, such a community would become exclusive and stagnate. The followers would "fall asleep," and ministry would lose its vitality.) [13:34-35]

No matter how we interpret 13:35, Mark focused upon expectation. How would the returning Lord be welcomed? Would the servants be doing their work? Or would fear and complacency cause a "slumber" in ministry? A ministry either too timid to be of use or on "automatic" is not effective at all. So, Jesus warned against those in ministry would lose their edge. We who serve others should stay vigilant. [13:36-37]

What is your greatest hope for the holidays? How does your hope match God's? (Explain to yourself).

Obviously, our anticipation for the Lord cannot be reduced to a plan or process that will guarantee a certain result. God has his own ways. If we wish to participate in the Lord's plan, anticipate his coming, we need the virtue of patient vigilance. To watch for the Lord in this way requires prayer, reflective discernment, and the gifts and fruits of the Spirit, those charisms that serve others. Prayer opens us to God's will. Reflective discernment helps point us the way of his will. And the gifts God gave us for the good of others help us to realize the Lord in others. When we can see a glimpse of the Lord in our service, we will be able to recognize his return and celebrate it in joy.

What do you want for Christmas? Take a piece of paper and divide it into two columns. Mark one column "Mine" and the other "God's." Now make an honest list of your wants and desires for the holidays. You may be surprised how many things you list under "God's" column. Pray over your list as you prepare for the Christmas. And get ready for the coming of the Lord.

The 34^th (and Last) Sunday of Year A

L-Erbgħa u Tletin(u l-Aħħar) Ħadd matul is-Sena

Missalin A  p 426

Reading 1              EZekiel 34:11-12, 15-17

Thus says the Lord GOD: I myself will look after and tend my sheep. As a shepherd tends his flock
when he finds himself among his scattered sheep, so will I tend my sheep. I will rescue them from every place where they were scattered when it was cloudy and dark.  I myself will pasture my sheep; I myself will give them rest, says the Lord GOD.   The lost I will seek out, the strayed I will bring back,  the injured I will bind up, the sick I will heal, but the sleek and the strong I will destroy, shepherding them rightly. As for you, my sheep, says the Lord GOD, I will judge between one sheep and another, between rams and goats.  This is the Word of The Lord.

L-Ewwel Lezzjoni    -        Profeta Eżekjel 34, 11-12, 15-17

Dan jgħid Sidi l-Mulej:  "Arawni, hekk jien se nfittex in-nagħaġ tiegħi  u nieħu ħsiebhom. Bħalma r-ragħaj jaħseb fil-merħla tiegħu meta  jsib ruħu f'nofs in-nagħaġ mxerrda tiegħu, hekk  naħseb jien fin-nagħaġ tiegħi, u nsalavhom minn  kull fejn xterdu fi żmien is-sħab u s-swied ta' l-ajru. Jiena stess nirgħa n-nagħaġ tiegħi, u jiena nserraħom. Oraklu ta' Sidi l-Mulej.  Jiena nfittex il-mitlufa,  irreġġa'  lura l-imxerrda, ninfaxxa l-ġrieħi tal-miġrugħa,  u nqawwi l-marida.  Inħares is-smina u l-qawwija, u  nirgħhom bil-ġustizzja. Imma għalik, merħla tiegħi, hekk jgħid Sidi l-Mulej: Ara, jiena nagħmel ħaqq bejn nagħġa u nagħġa, bejn imtaten u bdabad.  Il-Kelma tal-Mulej

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Responsorial Psalm                                    PSalm 23:1-2, 2-3, 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.             R/

Beside restful waters he leads me;
he refreshes my soul.
He guides me in right paths
for his name's sake.                                                        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/  Il-Mulej hu r-ragħaj tiegħi, xejn ma jonqosni.

Il-Mulej hu r-ragħaj tiegħi,

xejn ma jonqosni,

f'mergħat kollha ħdura jqegħedni.          R/

Ħdejn l-ilma, fejn nistrieħ, jeħodni;

hemm hu jrejjaqni.

Imexxini fit-triq tas-sewwa

minħabba l-isem tiegħu.                            R/

Int tħejji mejda għalija

quddiem l-għedewwa tiegħi.

Iż-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/
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Reading 2                                         1 CORinthians 15:20-26, 28

Brothers and sisters: Christ has been raised from the dead, the first fruits of those who have fallen asleep.  For since death came through man,  the resurrection of the dead came also through man. For just as in Adam all die, so too in Christ shall all be brought to life, but each one in proper order: Christ the first fruits; then, at his coming, those who belong to Christ; then comes the end, when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power.  For he must reign until he has put all his enemies under his feet.  The last enemy to be destroyed is death. When everything is subjected to him, then the Son himself will also be subjected to the one who subjected everything to him, so that God may be all in all.  This is the Word of The Lord.

It-Tieni Lezzjoni     -        mill-1 Ittra lill-Korintin, 15, 20-26,28

Ħuti, Kristu kien imqajjem tassew mill-imwiet, l-ewwel fost dawk li raqdu.   Għaliex, jekk permezz ta' bniedem feġġet   il-mewt, bi bniedem ukoll iseħh  il-qawmien mill-imwiet. Għax bħalma il-bnedmin kollha jmutu f'Adam,  hekk  ukoll jiksbu l-ħajja fi Kristu. Imma kulħadd skond kif imissu:  jibda l-ewwel frott  li hu  Kristu, wara, dawk li  huma a' Kristu, f'jum  il-miġja tiegħu.   Imbagħad it-tmiem, meta Kristu  jerħi s-saltna f'idejn Alla  l-Missieri, wara li jkun  qered kull ħakma u kull setgħa u kull qawwa.    Għax jeħtieġ li hu jsaltan sa ma jqiegħed l-għedewwa kollha taħt riġlejh.  L-aħħar għadu li  jinqered tkun il-Mewt.U meta kollox ikun imqiegħed taħtu, imbagħad  l-Iben  stess jitqiegħed taħt Dak li jkun qegħedlu  kollox taħtu, sabiex Alla ikun kollox f'kollox. Il-Kelma tal-Mulej

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Gospel                                                                  MatThew 25:31-46

Jesus said to his disciples: "When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne, and all the nations will be assembled before him.  And he will separate them one from another, as a shepherd separates the sheep from the goats.  He will place the sheep on his right and the goats on his left.  Then the king will say to those on his right, 'Come, you who are blessed by my Father.  Inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me.’ Then the righteous will answer him and say, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink?  When did we see you a stranger and welcome you, or naked and clothe you?  When did we see you ill or in prison, and visit you?’ And the king will say to them in reply, 'Amen, I say to you, whatever you did for one of the least brothers of mine, you did for me.’ Then he will say to those on his left, 'Depart from me, you accursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.’ Then they will answer and say, 'Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?’ He will answer them, 'Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’ And these will go off to eternal punishment, but the righteous to eternal life."  This is the Word of The Lord.    

L-Evanġelju    -     skond San Mattew 25, 31-46

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu:   "Meta jiġi Bin il-bniedem fil-glorja tiegħu u  bl-anġli kollha miegħu, imbagħad joqgħod fuq  it-tron glorjuż tiegħu.   U quddiemu jinġabru  l-ġnus kollha, u hu jifridhom minn xulxin,  bħalma r-raħaj jifred in-nagħaġ mill-mogħoż:   in-nagħag iqegħedhom fuq il-lemin u  l-mogħoż fuq ix-xellug.   Imbagħad is-Sultan jgħid lil dawk ta' fuq  il-lemin tiegħu:   "Ejjew, imberkin minn Missieri,  ħudu b'wirt tagħkom  is-Saltna li tħejjiet għalikom sa  mill-ħolqien tad-dinja.  Għax jien kont bil-ġuħ u  tmajtuni, kont bil-għatx u sqejtuni, kont barrani u  lqajtuni, kont  għeri u libbistuni, kont marid u  ġejtu tarawni, kont fil-ħabs u ġejtu żżuruni."  Imbagħad iweġbuh il-ġusti:  "Mulej, meta rajniek  bil-ġuħ u tmajniek, jew bil-għatx u sqejniek?    Meta rajniek barrani  u lqajniek, jew għeri u libbisniek?    Meta rajniek marid, jew fil-ħabs u ġejn nżuruk?"   U s-Sultan iweġibhom u jgħid: "Tassew, ngħidilkom, kull ma għamiltu ma' wieħed  mill-iżgħar fost dawn ħuti, għamiltuh miegħi."  Imbagħad jgħid ukoll lil dawk ta' fuq ix-xellug: "Morru minn quddiemi, misħutin, fin-nar ta' dejjem li tħejja għax-xitan u għall-anġli tiegħu.  Għax jien kont  bil-ġuħ u ma tmajtunix, kont bil-għatx u ma sqejtunix, kont barrani u ma lqajtuniex, kont għeri u ma libbistuniex, kont marid u fil-ħabs u ma ġejtux iżżuruni!"  Imbagħad huma wkoll iweġbuh:  "Mulej, meta rajniek  bil-ġuħ, jew bil-għatx, jew barrani, jew għeri, jew  marid, jew fil-ħabs, u aħna ma waqafniex miegħek? Iiweġibhom imbagħad u jgħidilhom:   "Tassew, Ngħidilkom, dak li ma għamiltux ma' wieħed minn  dawk iż-żgħar, anqas miegħi ma għamiltuh "   U dawn imorru fit-tbatija ta' dejjem u l-ġusti fil-ħajja ta' dejjem."Il-Kelma tal-Mulej 

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COMMENTARY by Fr Thomas Rosica

The universe turns upon a cup of water given to the little ones –

During my graduate studies at the Pontifical Biblical Institute in Rome in the late 1980s, I had the privilege of teaching Scripture on several occasions to the Missionaries of Charity at their formation house on the outskirts of Rome. Several times when I was with the sisters, Mother Teresa of Calcutta would be visiting the formation community. I will never forget that little, bent-over, Albanian-born woman sitting on the floor of the chapel as I led the sisters in biblical reflections. It was a daunting experience for me to be expounding on Sacred Scripture to someone many considered even back then a living saint; one who, without exegetical skills and ancient biblical languages in her repertoire, understood far better the meaning of God’s Word than I ever would. One evening after I had finished the lecture and was gathering my books together to begin the trip back to the Canadian College in Rome, Mother came over to speak with me. At the end of the conversation, I asked her: “How do you do it day in and day out? How do you deal with the crowds of people trying to see you when you are out in public.” She raised her hand before my face and shook her five fingers at me. “Five words,” she said; “five words: You did it to me.”

“You did it to me.”

On this final Sunday of the liturgical year, also known as the Solemnity of Christ the King, we are presented with the great scene of the final judgment (Matthew 25:31-46), peculiar to Matthew’s Gospel. The final judgment will accompany the parousia (second coming of Christ) and is the last teaching of Jesus before he goes to Jerusalem to face his crucifixion and death. The stirring refrain of today’s Gospel is found precisely in these words: “You did it to me.”

The crux of today’s Gospel is not so much trying to identify who are sheep and who are goats. The sheep that are at the Son of Man’s right hand are those that recognized and accepted the messenger and the message. The goats on the left did not recognize or accept the messenger or the message.    Christ the Lord of history and king of the universe will separate the sheep from the goats at the end of time based on whether or not they have accepted the Word of God by accepting the ambassadors who were sent to proclaim that Word. Such acceptance or rejection is ultimately acceptance or rejection of the God who sent Jesus. To reject Jesus the Son is to reject God the Father. To reject a disciple sent by Jesus is to reject Jesus himself.

Inclusion in the Royal Kingdom

The Son who “sits upon his glorious throne with all the nations gathered before him” (31-32) is the same one who, at the very peak of his cosmic power, reveals that the universe turns upon a cup of water given to the little ones in his name. Jesus tells us that whenever we practice works of mercy, forgiveness, kindness, we are doing these things to him. He fully identifies himself with the needy, the marginalized and the dependent; the hungry, the thirsty, the strangers, the naked, the sick and the imprisoned. Everyone is included in the Royal Kingdom of the humble Jesus. His reign completely overturns our notions of earthly kingship. The kingship and royalty of Jesus are of ultimate service, even to the point of laying down his life for others.

The righteous will be astonished that in caring for the needs of those who suffer, they were ministering to the Lord himself (25:37-38). The accursed (25:41) will also be astonished that their neglect of those suffering was neglect of the Lord and they will receive from him a similar answer.

When God will be all in all

In today’s second reading from the first letter to the Corinthians, (1 Cor 15:20-26, 28), Paul describes Christ’s relations to his enemies and his Father. Paul’s vision includes cosmic dimensions as he attempts to describe the goal of all history. The reading is theological and Christological for God is the ultimate agent in and culmination of history. In the end we are all saved by this God who has entered human history in the person of Jesus of Nazareth. When God finally rules, there will be no further resistance to his saving power. God will be all in all. This is what lies at the heart of the word “subjection” (28): that God may fully be God and accomplish his saving acts on our behalf.

Final thoughts on the kingship of God’s Son

At the end of the liturgical year, and in light of the majestic scene of the final judgment, let us consider Pope Benedict’s moving reflection on Christ’s kingship, spoken on October 26, 2011 during the celebration of the Word on the eve of the Day of Reflection, Dialogue and Prayer for Peace and Justice in the World: Pilgrims of Truth, Pilgrims of Peace” held in Assisi the following day.  In his homily during the celebration of the Word, Pope Benedict quoted from the prophet Zechariah 9 in which God promises salvation through a king.

But the announcement does not refer to a king with human powers and force of arms. It does not refer to a king who dominates with political and military might. This is a gentle king who reigns with humility and gentleness before God and man, a king quite different from the great sovereigns of the earth.   The Apostles recalled the prophet’s words particularly “following Christ’s passion, death and resurrection when, … with the eyes of faith, they reconsidered their Master’s joyful entry into the Holy City. He rode a donkey which had been lent to Him, … not a horse as the powerful did. He did not enter Jerusalem accompanied by a mighty army of chariots and horsemen. He is a poor king, the king of the poor of God, … of those who have inner freedom enabling them to overcome the greed and selfishness of the world, of those who know that God alone is their treasure. … He is a king who will make the chariots and steeds of battle disappear, who will break the weapons of war, a king who brought peace on the Cross, uniting heaven and earth and building a bridge between all mankind. The Cross is the new arch of peace, the sign and instrument of reconciliation, … the sign that love is stronger that any form of violence or oppression, stronger than death. Evil is overcome through goodness, through love”.

The kingdom that Christ inaugurates is universal. The horizon of this poor and meek king is not the territorial horizon of a State, it is the confines of the world. He creates communion, He creates unity. And where do we see His announcement take concrete form today? In the great network of Eucharistic communities covering the earth, wherein the prophecy of Zechariah re-emerges in splendour. … Everywhere, in all cultures, … He comes and is present; and by entering into communion with Him, mankind is united into a single body, overcoming divisions, rivalry and rancour. The Lord comes in the Eucharist to divest us of our selfishness, our fixations which exclude others, to make us a single body, a single kingdom of peace in a divided world.

…How can we build this kingdom of peace in which Christ is king? … Like Jesus, the messengers of peace of His kingdom must begin a journey. …They must journey, but not with the might of war or the force of power. … It is not with power, force or violence that Christ’s kingdom of peace grows, but with the giving of self, with love carried to its extreme consequences, even towards our enemies. Jesus does not conquer the world by force of arms but by the power of the Cross, which is the true guarantee of victory.

Vindicated in the court of heaven

When we listen attentively to today’s first reading from the prophet Ezekiel 34:11-12, 15-17, and today’s powerful Gospel, how could we not have the image of Blessed Teresa of Calcutta before our eyes, as well as all of those women and men like her throughout history who tend the Lord’s scattered sheep, rescuing them when it was cloudy and dark, pasturing them and giving them rest? Their work of shepherding, binding up the sick and healing them gives flesh and blood to today’s Gospel. “You did it to me.” Today we have the consolation that our acts of mercy toward God’s little ones are vindicated already in the court of heaven, because God sees everything from above, and is the ultimate beneficiary of any of our poor yet sincere efforts to care for the needy, the marginalized and the dependent, the hungry, the thirsty, the strangers, the naked, the sick and the imprisoned citizens of God’s kingdom.

Our faith is rooted firmly in Jesus of Nazareth who was declared a king at his execution. He was not a king who craved for power, nor a dictator who dominated and trampled underfoot those who encountered him. In his kingdom, his poor subjects were cherished and loved; they were his friends, the little ones, his brothers and sisters who partook in his very life. Worldly kingdoms will come and go. The kingdom of Jesus Christ will never pass away. Together with Blessed Teresa of Calcutta, let us acclaim our King:  Long live Christ the King, now and forever.

(Fr. Thomas Rosica, CSB - CEO Salt and Light Catholic Media Foundation)

THE PARABLE OF THE TALENTS

readings for November 16

Thirty-third Sunday in Ordinary Time

It-Tlieta u Tletin Ħadd matul is-Sena

Missalin A  p 420

Reading 1                         PRoVerbs  31:10-13, 19-20, 30-31

When one finds a worthy wife, her value is far beyond pearls. Her husband, entrusting his heart to her, has an unfailing prize. She brings him good, and not evil, all the days of her life. She obtains wool and flax and works with loving hands. She puts her hands to the distaff, and her fingers ply the spindle. She reaches out her hands to the poor, and extends her arms to the needy. Charm is deceptive and beauty fleeting; the woman who fears the LORD is to be praised. Give her a reward for her labors, and let her works praise her at the city gates. This is the Word of The Lord.

L-Ewwel Lezzjoni -  Għeluq tal-Ktieb tal-Proverbji. 31, 10-13, 19-20, 30-31

Mara ta' ħila min isibha?Tiswa ħafna aktar mill-ġawhar. Fuqha tistrieħ qalb żewġha, u dan żgur ikunlu ta' ġid. Riżq tajjeb iġġiblu u mhux ħażin,  il-jiem kollha ta' ħajjitha. Tfittex suf u ħjut tal-qoton, u taħdmu bil-qalb b'idejha. Tmidd idejha għall-magħżel, jaqbdu d-dussies idejha. Tiftaħ mal-fqir idejha, tmidd idejha lejen l-imsejken. Qarrieqa l-ħlewwa tal-mara, fiergħa sbuħitha'; mara li tibża' mill-Mulej ta' min ifaħħarha. Agħtuha mill-frott ta' xogħol idejha. Ħa jfaħħruha f'bibien il-belt l-għemejjel tagħha. Il-Kelma tal-Mulej

Responsorial Psalm                    PSalm 128:1-2, 3, 4-5

      R/ (cf. 1a) Blessed are those who fear the Lord.
Blessed are you who fear the LORD,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.                          R/

Your wife shall be like a fruitful vine
in the recesses of your home;
Your children like olive plants
around your table.                                                          R/

Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.                                 R/

Salm Responsorjali    - Salm 127 (128)

                R/     Ħieni kull min jibża' mill-Mulej

Ħieni kull min jibża' mill-Mulej,

kull min  jimxi fit-triqat tiegħu!

Mix-xogħol ta' idejk inti tiekol;

ħieni int, u riżqek tajjeb!                              R/

Martek tkun bħal dielja għammiela

fl-irkejjen ta' darek;

uliedek bħal xitel taż-żebbuġ

madwar il-mejda tiegħek.                          R/

Ara, kif ikun imbierek il-bniedem

li jibża' mill-Mulej!

Ibierek il-Mulej minn Sijon!

Jalla tara l-ġid ta' Ġerusalemm

tul-ħajtek kollha!

Jalla tara wlied uliedek!                                               R/

Reading 2           1 THESsalonians 5:1-6

Concerning times and seasons, brothers and sisters,you have no need for anything to be written to you. For you yourselves know very well that the day of the Lord will come like a thief at night. When people are saying, "Peace and security, "then sudden disaster comes upon them, like labor pains upon a pregnant woman, and they will not escape. But you, brothers and sisters, are not in darkness, for that day to overtake you like a thief.  For all of you are children of the light and children of the day. We are not of the night or of darkness. Therefore, let us not sleep as the rest do, but let us stay alert and sober. This is the Word of The Lord.

It-Tieni Lezzjoni  -   mill-Ewwel Ittra lit-Tessalonkin 5, 1-6

Dwar il-ħin u ż-żmien, ħuti, ma għandix bżonn niktbilkom. Intom tafu sewwa li Jum il-Mulej jiġi għal għarrieda bħal ħalliel bil-lejl.  Meta kulħadd jibda jgħid: "Sliem u mistrieħ," dak il-ħin stess, bħall-uġiegħ fuq mara li tkun waslet għall-ħlas, tiġi fuqkom għal għarrieda l-qerda u ma jeħilsu b'xejn. Ħuti, intom m'intomx fid-dlam biex Jum il-Mulej jeħodkom għal għarrieda bħal ħalliel.  Intom ilkoll ulied id-dawl u wlied il-jum; aħna m'aħniex ulied il-lejl, anqas ulied id-dlam. Għalhekk ma għandniex norqdu bħall-oħrajn,  iżda nishru u ngħixu bil-qjies. Il-Kelma tal-Mulej

Gospel             MatThew 25:14-30

Jesus told his disciples this parable: "A man going on a journey called in his servants and entrusted his possessions to them. To one he gave five talents; to another, two; to a third, one-- to each according to his ability.  Then he went away. Immediately the one who received five talents went and traded with them, and made another five. Likewise, the one who received two made another two.  But the man who received one went off and dug a hole in the ground and buried his master's money. After a long time the master of those servants came back and settled accounts with them. The one who had received five talents came forward bringing the additional five.  He said, 'Master, you gave me five talents. See, I have made five more.’ His master said to him, 'Well done, my good and faithful    servant.  Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.’ Then the one who had received two talents also came forward and said, 'Master, you gave me two talents.  See, I have made two more.' His master said to him, 'Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.’Then the one who had received the one talent came forward and said,  'Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter; so out of fear I went off and buried your talent in the ground.  Here it is back.' His master said to him in reply, 'You wicked, lazy servant! So you knew that I harvest where I did not plant and gather where I did not scatter?  Should you not then have put my money in the bank so that I could have got it back with interest on my return?  Now then! Take the talent from him and give it to the one with ten.  For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away.And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.'"  This is the Word of The Lord.

L-Evanġelju  -  skond San Mattew  25, 14-30

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu din parabbola: "Wieħed li kien se jsiefer, sejjaħ lill-qaddejja tiegħu u  ħallielhom ġidu f'idejhom.   Lil wieħed taħ ħames  talenti, lil ieħor tnejn, u lil ieħor wieħed, kull wieħed skond il-ħila tiegħu. U siefer. Dak li kien ħa l-ħames talenti mar minnufih iħaddimhom u qala' ħamsa oħra.   Hekk ukoll dak li ħa tnejn qala' tnejn oħra.  Iżda dak li ħa wieħed mar li ħa wieħed mar ħaffer fl-art u ħeba flus sidu. Wara ħafna,  sid dawk il-qaddejja raġa' lura u beda jagħmel il-kontijiet magħhom.   Resaq quddiemu dak li ħa ħames taleni u ġieblu ħames talenti oħra. "Sinjur, - qallu – ħames talenit ħallejetli f'idejja; hawn, ara, qlajt ħamsa oħra."   Qallu s-Sinjur: "Sewwa, qaddej tajjeb u fidil;  int kont fidil fil-ftit, u jien se nafdak fuq ħafna; idħol fl-hena ta' sidek." Resaq ukoll dak li kien ħa żewġ talenti, u qallu: "Sinjur, żewġ talenti ħallejtli f'idejja; hawn, ara, qlajt tnejn oħra."   Qallu s-sinjur:  "Sewwa,  qaddej tajjeb u fidil; int kont fidil fil-ftit, u jien se nafdak  fuq ħafna; idħol fl-hena ta' sidek." Iżda resaq ukoll dak li kien ħa talent wieħed u qal: "Sinjur, lilek nafek bħala raġel aħrax, taħsad fejn  ma cżrajtx  u tiġbor fejn ma xerridtx.  Bżajt, u mort  ħbejt it-talent tiegħek  fl-art;  hawn, ara, għandek  dak li hu tiegħek." Qabeż is-sinjur u qallu:  "Qaddej ħażin u għażżien,  kont taf li jien naħsad fejn ma żrajtx u niġbor fejn ma xerridtx.  Mela kien imissek mort qegħedt flusi l-bank biex, meta niġi, kont immur niġborhom  bl-imgħax.     Ħudulu mela t-talent u agħtuh lil dak li  għandu l-għaxar talenti.   Għax kull min għandu,  jingħatalu u jkollu żżejjed ukoll;  iżda min ma għandux, jittieħidlu saħansitra  dak li għandu.  U lil dan il-qaddej bla  fejda itfgħuh 'il barra fid-dlam;  hemmhekk ikun  hemm il-biki u tgħażżież tas-snien." Il-Kelma tal-Mulej

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Gospel Commentary by Fr Raniero Cantalamessa

If Anyone Will Not Work, Let Him Not Eat

This Sunday's Gospel is one of the famous discourses on the end of the world, which are characteristic of the end of the liturgical year.

It seems that in one of the first Christian communities, that of Thessalonica, there were believers who drew mistaken conclusions from these discourses of Christ. They thought that it was useless to weary themselves, to work or do anything since everything was about to come to an end. They thought it better to take each day as it came and not commit themselves to long-term projects and only to do the minimum to get by.

                                                                            

St. Paul responds to them in the second reading: "We hear that some are conducting themselves among you in a disorderly way, by not keeping busy but minding the business of others. Such people we instruct and urge in the Lord Jesus Christ to work quietly and to eat their own food." At the beginning of the passage, St. Paul recalls the rule that he had given to the Christians in Thessalonica: "If anyone will not work, let him not eat."

This was a novelty for the men of that time. The culture to which they belonged looked down upon manual labor; it was regarded as degrading and as something to be left to slaves and the uneducated. But the Bible has a different vision. From the very first page it presents God as working for six days and resting on the seventh day. And all of this happens in the Bible before sin is spoken of. Work, therefore, is part of man's original nature and is not something that results from guilt and punishment. Manual labor is just as dignified as intellectual and spiritual labor. Jesus himself dedicates 17 years to the former -- supposing he began to work around 13 -- and only a few years to the latter.

A layman has written: "What sense and what value does our ordinary work as laypeople have before God? It is true that we laypeople also do a lot of charity work, engage in the apostolate, and volunteer work; but we must give most of our time and energies to ordinary jobs. If this sort of work has no value for heaven, we will have very little for eternity. No one we have asked about this has been able to give us satisfactory answers. They say: "Offer it all to God!" but is this enough?

My reply: No, the value of our work is not only conferred on it by the "good intention" we put into it or the morning offering we make to God; it also has a value in itself, as a participation in God's creative and redemptive work and as service to our brothers. We read in one of the Vatican II documents, in "Gaudium et Spes," that it is by "his labor [that] a man ordinarily supports himself and his family, is joined to his fellow men and serves them, and can exercise genuine charity and be a partner in the work of bringing divine creation to perfection. Indeed, we hold that through labor offered to God man is associated with the redemptive work of Jesus Christ" (No. 67).

The work that one does is not as important as that for which he does it. This re-establishes a certain parity, beneath distinctions -- which are sometimes unjust and scandalous -- in position and pay. A person who has done the most humble jobs in life can be of greater "value" than those people who hold positions of great prestige.

It was said that work is a participation in the creative action of God and in the redemptive action of Christ and that it is a source of personal and social growth, but we know that it is also weariness, sweat and pain. It can ennoble but it can also empty and wear down. The secret is to put one's heart into what one's hands do. It is not so much the amount or type of work done that tires us out, as much as it is the lack of enthusiasm and motivation. To the earthly motivations for work, faith adds eternal motivations: "Our works," the Book of Revelation says, "will follow us" (14:13).