GIVE US ALWAYS OF THIS BREAD...

Eighteenth Sunday in Ordinary Time

Lectionary: 113

It-Tmintax-il Hadd taz-Zmien ta’ Matul is-Sena    

Messalin 431   

Reading 1         EXodus 16:2-4, 12-15

The whole Israelite community grumbled against Moses and Aaron. The Israelites said to them, “Would that we had died at the LORD’s hand in the land of Egypt, as we sat by our fleshpots and ate our fill of bread!  But you had to lead us into this desert to make the whole community die of famine!” Then the LORD said to Moses, “I will now rain down bread from heaven for you.  Each day the people are to go out and gather their daily portion; thus will I test them, to see whether they follow my instructions or not.  “I have heard the grumbling of the Israelites.  Tell them: In the evening twilight you shall eat flesh, and in the morning you shall have your fill of bread, so that you may know that I, the LORD, am your God.” In the evening quail came up and covered the camp.  In the morning a dew lay all about the camp, and when the dew evaporated, there on the surface of the desert were fine flakes like ho arfrost on the ground.  On seeing it, the Israelites asked one another, “What is this?” for they did not know what it was.  But Moses told them, “This is the bread that the LORD has given you to eat.”  This is the Word of The Lord.

1Qari    -   Ktieb tal-EZODU 16:2-4, 12-15

F’dak iz-zmien,  fid-dezert, il-gemgha kollha ta’ wlied Izrael bdew igergru kontra Mosè u Aron.  Ulied Izrael qalulhom: «Mhux li mitna b’id il-Mulej fl-art tal-Egittu, meta konna hdejn il-borom tal-laham u konna nieklu hobz bix-xaba’! Hrigtuna f’dan id-dezert biex toqtlu bil-guh din il-gemgha kollha!»  Il-Mulej imbaghad qal lil Mosè: «Ara, se nibaghtilkom xita ta’ hobz mis-sema. Il-poplu kollu johrog u jig bor minn jum ghal iehor kemm ikun jenhtieg ghall-gurnata, biex hekk ingarrabhom u nara jimxux mal-ligi tieghi jew le. Jien smajt it-tgergir ta’ wlied Izrael. Kellimhom u ghidilhom: “Filghaxija tieklu l-laham u filghodu tixbghu bil-hobz. U tkunu tafu li jiena l-Mulej, Alla taghkom.”» U gara li filghaxija dehret qatgha summien tittajjar fl-gholi u ghattiet it-tined kollha, u filghodu kien hemm wiçç nida madwar it-tined. Meta din in-nida ghabet, fuq wiçç id-dezert kien hemm xi haga rqiqa qisha glata fuq l-art. Malli wlied Izrael raw dan, bdew jghidu wiehed lil iehor: «Man-hu?» – Ghax ma gharfux x’inhu. Mosè qalilhom: «Dan hu l-ikel li l-Mulej takom biex tieklu.» Il-Kelma tal-Mulej

Responsorial Psalm                  Psalm:3-4, 23-24, 25, 54

What we have heard and know,
and what our fathers have declared to us,
We will declare to the generation to come
the glorious deeds of the LORD and his strength
and the wonders that he wrought.
R. The Lord gave them bread from heaven.

He commanded the skies above
and opened the doors of heaven;
he rained manna upon them for food
and gave them heavenly bread.

R. The Lord gave them bread from heaven.

Man ate the bread of angels,
food he sent them in abundance.
And he brought them to his holy land,
to the mountains his right hand had won.
R. The Lord gave them bread from heaven.

Salm Responsorjali              SALM 77 (78), 3.4bç.23-24.25.54 Rl . (24b):

Dak li smajna u tghallimna,

dak li qalulna missirijietna,

inxandruh lin-nisel ta’ warajhom:

tifhir il-Mulej u l-qawwa tieghu,

u l-ghegubijiet li ghamel.

Rl . Il-Mulej tahom il-qam˙ mis-sema.

Imma hu ordna s-shab fl-gholi,

u feta˙ bwieb is-smewwiet;

u xita ta’ manna baghtilhom x’jieklu,

tahom il-qam˙ mis-sema.

Rl . Il-Mulej tahom il-qam˙ mis-sema.

Kull wiehed kiel il-hobz tal-qalbenin,

ikel bix-xaba’ bagtilhom.

U dahhalhom fl-art imqaddsa tieghu,

fuq l-gholja li kisbet il-leminija tieghu.

Rl . Il-Mulej tahom il-qam˙ mis-sema.

Reading 2                  EPHesians 4:17, 20-24

Brothers and sisters: I declare and testify in the Lord that you must no longer live as the Gentiles do, in the futility of their minds; that is not how you learned Christ, assuming that you have heard of him and were taught in him, as truth is in Jesus, that you should put away the old self of your former way of life, corrupted through deceitful desires, and be renewed in the spirit of your minds, and put on the new self, created in God’s way in righteousness and holiness of truth.   This is the Word of The Lord.

2  Qari      -     mill-Ittra lill-EFESIN  4, 17.20-24

Huti, jiena dan nghdilkom u nwissikom quddiem il-Mulej: li ma ggibux izjed ruhkom skont ma jgibu ruhhom il-pagani bil-bluha ta’ mohhhom.   Imma intom mhux hekk tghallimtuh’il Kristu - jekk intom smajtuh u tghallimtuh skont il-verità li hi f’Gesù - jigifieri, li ghandkom twarrbu l-hajja taghkom ta’ qabel u tinzghu l-bniedem il-qadim, imhassar bix-xewqat tal-pjaçiri qarrieqa, u li ghandkom tiggeddu b’tibdila spiritwali tal-fehma taghkom u tilbsu l-bniedem il-gdid, mahluq skont Alla, fil-gustizzja u l-qdusija tassew. Il-Kelma tal-Mulej

Gospel             JohN 6:24-35

When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus.  And when they found him across the sea they said to him, “Rabbi, when did you get here?”  Jesus answered them and said, “Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled.  Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give you.  For on him the Father, God, has set his seal.”  So they said to him, “What can we do to accomplish the works of God?”  Jesus answered and said to them, “This is the work of God, that you believe in the one he sent.”  So they said to him, “What sign can you do, that we may see and believe in you?  What can you do?  Our ancestors ate manna in the desert, as it is written: He gave them bread from heaven to eat.”  So Jesus said to them, “Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven.  For the bread of God is that which comes down from heaven and gives life to the world.” So they said to him, “Sir, give us this bread always.”  Jesus said to them, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.”  This is the Word of The Lord.

Evangelju -  Qari skont San Gwann  6:24-35

F’dak iz-zmien, in-nies meta ntebhu li fuq id-dghajsa la kien hemm Gesù u lanqas id-dixxipli tieghu, telghu fuq id-dghajjes u marru lejn Kafarnahum ifittxu lil Gesù.  U meta sabuh in-naha l-ohra tal-bahar staqsewh: «Rabbi, meta gejt hawn?» Gesù wegibhom: «Tassew tassew nghidilkom, intom qeghdin tfittxuni mhux ghax rajtu sinjali, imma ghax kiltu mill-hobz u xbajtu.   Thabtu mhux ghall-ikel li jghaddi, izda ghall-ikel li jibqa’ ghall-hajja ta’ dejjem, dak li Bin il-bniedem jaghtikom, ghaliex lilu Alla l-Missier immarka bis-sigill tieghu.»  Imbaghad staqsewh: «X’ghandna naghmlu biex naghmlu l-opri ta’ Alla?» Wegibhom Gesù: «L-opra ta’ Alla hija din: li intom temmnu f’dak li huwa baghat.» Qalulu: «X’sinjal se taghmel biex ahna narawh u nemmnuk? X’sejjer taghmel? Missirijietna kielu l-manna fid-dezert, bhalma hemm miktub, “Tahom jieklu hobz mis-sema.”» Wegibhom Gesù: «Tassew tassew nghidilkom, mhux Mosè takom il-hobz mis-sema, izda Missieri jaghtikom il-hobz tassew mis-sema; ghaliex il-hobz ta’ Alla huwa dak li jinzel mis-sema u jaghti l-hajja lid-dinja.» Qalulu huma: «Sinjur, aghtina dejjem minn dan il-hobz.» Wegibhom Gesù: «Jiena hu l-hobz tal-hajja. Min jigi ghandi ma jiehdu qatt il-guh, u min jemmen fija ma jkun qatt bil-ghatx!» Il-Kelma tal-Mulej

//////////////       A reflection by Larry Broding

Then and Now

Are you a "news hound?"    Do you like to watch new talk shows or listen to political debates?   Do you like to engage others in discussions of politics?   Why?

In these uncertain times, many people find comfort in a world view that divides people into opposing camps. Us vs. them. Conservative vs. liberal. Those on the right concern themselves with preserving timeless, almost eternal values to enrich life today. Those on the left desire to liberate the oppressed from the prejudices of the past and give them their just due. So, the political and cultural fault lines are drawn. The past is a sure guidepost to the present. The present is the moment to free us and ensure a glorious future. This might be a crass way to see the world. But, it makes for interesting politics and boosts ratings for cable news networks.

Once in a while, dwelling in the past does fog our openness to what confronts us. Spirituality is more than cherishing tradition. This was the message Jesus gave to his audience: "Don't merely look to the past for answers. Look to me!"

After the sign of the loaves and fishes, John began the discourse on the Bread of Life that will last in the readings for the next four Sundays. In typical Johannine fashion, the dialogue worked on two levels, 1) between Jesus and his audience and 2) between John's community and the synagogues influenced by the Pharisees. In the case of the level two, there was a tug-of-war between a spirituality focused on the present and one focused on the past. Between one centered on the activity of God now, and one concerned primarily about God's action in the history. Between presence and tradition . Of course, God's action in the past and the present cannot be separated. But the feeble minds of people needed a hook, a vantage point to see God working. Time was a perfect starting point.

The crowd that was fed sought Jesus for more satisfaction. If Jesus fed them once, he would feed them again. With bread. With preaching about the Kingdom. With insight. With signs of God's power. But, Kingdom was not about personal satisfaction. It was about faith in Jesus. The crowd focused upon what they could get from Jesus. Not what they could give to Jesus.

This difference between take vs. give set up the tension and misunderstanding in the passage. The bread the people received would spoil. But, the Bread that gave eternal life stood before them. This man, this Jesus, was the One God placed his seal of approval upon. God empowered his Son and his Son's ministry.

The people had no problem seeing Jesus as a teacher of the Law. God had blessed many men as religious leaders. And they were ready to hear a populist teacher, not one from the untrusted Establishment. The question they asked was a standard one about the Law. The "works of God" were either duties from the commands found in the Torah or religious prescriptions from an interpretation of the Law. "What can we do?" With this question, the people sought a trustworthy road to travel that was different from the Pharisees. It was a road based upon the activity of God in the past.

Jesus must have shocked them with his answer. "Trust me! Now!"

The people demanded a sign. Giving bread was not enough. For their ancestors received manna in the desert from Moses. What would Jesus give them?

Jesus corrected their thinking. It was not Moses who gave them bread. It was God. And the bread God gave was not for the Exodus community at the birth of the nation. It was for the audience of Jesus. Now! It came down from heaven. And would give life to the entire world, not just the complaining tribes of Israel back then in the desert. Now!

The people still wanted to be fed. They understood the import of Jesus' correction. But, were they ready to hear what he would present to them?

"I AM the Bread of Life!" Jesus' answer must have shocked them (again!) in two ways. First, Jesus used the phrase "I AM," buzz words in John's gospel that equated Jesus with God. He used shorthand for YHWH, the title God revealed to Moses in Exodus 3:14: "I am who am."

Second, Jesus did not say he would give them bread. He stated that, in his divinity, HE was the Bread of Life. To feed from him, people would have to come and to trust him. Then, they would be truly satisfied.

For John's audience, of course, only the Christian community held up the Christ as one to be worshiped as God. So, the only way to come and trust was through that community. This was the challenge Christianity lay before its Jewish competitors. The activity of God was present in the community, because the Christ was present. While what God did was important, what God was doing now was more important.

How is God active in your life now? How does the Bible and tradition help that insight?

Did Jesus really think the past was unimportant? Should we? The answer to both is: "Of course not!" Jesus did not come to reject tradition. He came to change the focus of God's people. From the Law. To himself. He challenges us in the same way. He is not only the Lord who died and rose two thousand years ago. And gave us a Church with a deep and long tradition. No! He is our Lord! Now! He chides and challenges us to come to him and trust in him. To see him work in our lives and the lives of those around us.

As important as tradition is (and it is!), the spiritual sight to realize the presence of God is far more important. Let us open our eyes, our minds, and our hearts. Let us go and trust. Now!

Quiet your mind and heart to the presence of God. What is he telling you? How is he beckoning you closer right now?

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God feeds and cares for us

Seventeenth Sunday in Ordinary Time
Lectionary: 110

Is-17-il Ħadd matul is-Sena

Messalin B  pp426

 

Reading 1             2 KinGS 4:42-44

A man came from Baal-shalishah bringing to Elisha, the man of God, twenty barley loaves made from the first fruits, and fresh grain in the ear.  Elisha said, “Give it to the people to eat.”  But his servant objected, “How can I set this before a hundred people?”  Elisha insisted, “Give it to the people to eat.”  “For thus says the LORD,  ‘They shall eat and there shall be some left over.’”  And when they had eaten, there was some left over, as the LORD had said.  This is the Word of The Lord.

1 Qari   -   2 Slaten 4: 42-44  

U ġie għand Eliżew raġel minn Bagħal-salisa, u ġieb lir-raġel ta' Alla ħobż tal-bikri: għoxrin ħobża tax-xgħir, u sbul mimli qamħ ġdid. Eliżew qallu: “Agħtihom lin-nies ħa jieklu.” Imma l-qaddej tiegħu wieġeb:   “Kif nista' nqassam dawn lil mitt ruħ?” Raġa’ qallu Eliżew:  “Agħti lin-nies ħa jieklu; għax dan jgħid il-Mulej: 'Mhux biss jieklu, imma jifdal ukoll.' ”Dak qassmilhom; u huma kielu, u kien għad fadal minnhom, bħalma qal il-Mulej.  Il-Kelma tal-Mulej.

Responsorial Psalm        PSalm 145:10-11, 15-16, 17-18

Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.
R. The hand of the Lord feeds us; he answers all our needs.

The eyes of all look hopefully to you,
and you give them their food in due season;
you open your hand
and satisfy the desire of every living thing.
R. The hand of the Lord feeds us; he answers all our needs.

The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. The hand of the Lord feeds us; he answers all our needs.

 

Salm Responsorjali             Salm 145:10-11, 15-16, 17-18

Kull ma għamilt iroddlok ħajr,Mulej;

iberkuk il-ħbieb tiegħek kollha.

Is-sebħ tas-saltna tiegħek ixandru,

fuq is-setgħa tiegħek jitkellmu,

R/ Iftah idek, Mulej: ferrahna bil-gid li taghtina.

Għajnejn kulħadd iħarsu lejk, Mulej,

u inti tagħtihom l-ikel f'waqtu.

Int tiftaħ idek,

u xxabba' 'l kulħadd bil-ġid.

 R/ Iftah idek, Mulej: ferrahna bil-gid li taghtina.

Ġust il-Mulej fl-imġiba tiegħu kollha,

twajjeb f'dak kollu li għamel.

Qrib il-Mulej lejn kull min isejjaħlu,

lejn kull min isejjaħlu fis-sewwa.

R/ Iftah idek, Mulej: ferrahna bil-gid li taghtina.

Reading 2         EPHesians 4:1-6

Brothers and sisters: I, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call;  one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.  This is the Word of The Lord.

2 Qari          EFESIN 4:1-6

Nħeġġiġkom jien, il-priġunier tal-Mulej, biex timxu sewwa skond is-sejħa li biha kontu msejjħin;] billi bl-umiltà kollha, bil-ħlewwa u bis-sabar, taħmlu u tħobbu 'l xulxin. abirku biex iżżommu spirtu wieħed bir-rabta tas-sliem; ġisem wieħed u ruħ waħda, l-istess kif kontu msejjħa għal tama waħda; ulej wieħed, fidi waħda, magħmudija waħda; Alla wieħed u Missier ta' kulħadd, li hu fuq kulħadd, b'kulħadd u f'kulħadd.  Il-Kelma tal-Mulej.

Gospel       JohN 6:1-15

Jesus went across the Sea of Galilee.  A large crowd followed him, because they saw the signs he was performing on the sick.  Jesus went up on the mountain, and there he sat down with his disciples.  The Jewish feast of Passover was near.  When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip, “Where can we buy enough food for them to eat?”  He said this to test him, because he himself knew what he was going to do.  Philip answered him, “Two hundred days’ wages worth of food would not be enough for each of them to have a little.”  One of his disciples, Andrew, the brother of Simon Peter, said to him, “There is a boy here who has five barley loaves and two fish; but what good are these for so many?”  Jesus said, “Have the people recline.”  Now there was a great deal of grass in that place.  So the men reclined, about five thousand in number.  Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted.  When they had had their fill, he said to his disciples, “Gather the fragments left over, so that nothing will be wasted.”  So they collected them, and filled twelve wicker baskets with fragments  from the five barley loaves that had been more than they could eat.  When the people saw the sign he had done, they said, “This is truly the Prophet, the one who is to come into the world.”  Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone.   This is the Word of The Lord.

Vangelu         GWANNI 6:1-15

Wara dan, Ġesù telaq lejn in-naħa l-oħra tal-baħar tal-Galilija, jew ta' Tiberija. Ħafna nies marru warajh, għax raw is-sinjali li kien jagħmel bil-fejqan tal-morda.  Ġesù tela' lejn l-għoljiet u qagħad hemm bilqiegħda mad-dixxipli tiegħu. Kien qrib l-Għid, il-festa tal-Lhud.  Ġesù rafa' għajnejh, lemaħ kotra ta' nies ġejja lejh, u qal lil Filippu: "Mnejn nixtru l-ħobż biex dawn ikollhom x'jieklu? Dan qalulu biex jippruvah, għaliex hu kien jaf x'sejjer jagħmel.  Filippu wieġbu: "Mitejn dinar ħobż ma jkunux biżżejjed għalihom biex kull wieħed minnhom jieħu xi ftit." Wieħed mid-dixxipli tiegħu, Indrì, ħu Xmun Pietru, qallu: "Hawn tfajjel li għandu ħames ħobżiet tax-xgħir u żewġ ħutiet żgħar; imma dawn x'inhuma għal daqshekk nies?"  "Qiegħdu n-nies bilqiegħda," qal Ġesù. Dik in-naħa kien hemm ħafna ħaxix. Għalhekk in-nies, xi ħamest elef raġel, qagħdu bilqiegħda. Ġesù ħa l-ħobżiet, radd il-ħajr, u qassamhom lil dawk li kienu bilqiegħda; hekk ukoll għamel bil-ħut, u kulħadd ħa kemm ried.  Meta xebgħu, Ġesù qal lid-dixxipli tiegħu: "Iġbru l-loqom li baqa', biex xejn ma jinħela." Marru jiġbruhom, u mlew tnax-il qoffa bil-loqom li kien fadlilhom in-nies mill-ħames ħobżiet tax-xgħir wara li kienu kielu.Għalhekk dawn in-nies, meta raw dan is-sinjal li għamel Ġesù, qalu: "Dan hu tassew il-Profeta li għandu jiġi fid-dinja!" Imma Ġesù, meta ntebaħ li kienu ġejjin biex jeħduh bilfors ħalli jagħmluh sultan, raġa' warrab waħdu lejn l-għoljiet. Il-Kelma tal-Mulej.

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Father Cantalamessa Says to Waste Not

Gather Up the Fragments Left Over

For several Sundays, the Gospel has been taken from Jesus' discourse on the bread of life in the synagogue of Capernaum, to which the Evangelist John refers. This Sunday's passage comes from the multiplication of loaves and fishes, which is an introduction to the Eucharistic discourse.

It is no accident that the presentation of the Eucharist begins with the account of the multiplication of loaves. What is stated with it is that, in man, the religious dimension cannot be separated from the material dimension. Provision cannot be made for man's spiritual and eternal needs without being concerned, at the same time, about his earthly and material needs.

It was precisely the latter which for an instant was the temptation of the apostles. In another passage of the Gospel one reads that they suggested to Jesus that he dismiss the crowd so that it would find something to eat in neighboring villages.

But Jesus answered: "You give them something to eat!" (Matthew 14:16). With this, Jesus is not asking his disciples to perform miracles. He is asking that they do what they can. To place in common and share what each one has. In arithmetic, multiplication and division are two opposite operations, but in this case they are the same. There is no "multiplication" without "partition" (or sharing)!

This connection between the material and spiritual bread was visible in the way the Eucharist was celebrated in the early days of the Church. The Lord's Supper, then called "agape," took place in the context of a fraternal meal, in which both ordinary bread and Eucharistic bread was shared.

That is why differences between some one who had nothing to eat and some one who became "inebriated" were perceived as scandalous and intolerable (1 Corinthians 11:20-22). Today the Eucharist is no longer celebrated in the context of an ordinary meal, but the contrast between those who have what is superfluous and those who lack what is necessary has not diminished, what is more, it has assumed global dimensions.

On this point, the end of the account also has something to say to us. When all were satiated, Jesus ordered: "Gather up the fragments left over, that nothing may be lost."

We live in a society where waste is habitual. In 50 years, we have gone from a situation in which one went to school or Sunday Mass carrying one's shoes to the threshold, so as not to wear them out, to a situation in which virtually new shoes are discarded so as to adapt oneself to the changing fashion.

The most scandalous waste occurs in the food sector. Research carried out by the United States Department of Agriculture reveals that one-fourth of food products end up every day in the garbage, not to speak of what is deliberately destroyed before it reaches the market.

Jesus did not say that day: "Destroy the left-over fragments so that the price of bread and fish will not fall in the market." But it is exactly what is done today.  Under the influence of repetitive advertising, "Spend, don't save!" is at present the codeword in the economy.  Of course, it is not enough to save. Prudence must enable individuals and societies of rich countries to be more generous in their aid to poor countries, otherwise it is more like avarice than prudence. 

COME AWAY TO REST AWHILE!

Sixteenth Sunday in Ordinary Time

Is-16-il Ħadd matul is-Sena

Messalin B  pp421

Reading 1  -  Jeremiah 23:1-6

Woe to the shepherds who mislead and scatter the flock of my pasture, says the LORD. Therefore, thus says the LORD, the God of Israel, against the shepherds who shepherd my people: You have scattered my sheep and driven them away. You have not cared for them, but I will take care to punish your evil deeds. I myself will gather the remnant of my flock from all the lands to which I have driven them and bring them back to their meadow; there they shall increase and multiply. I will appoint shepherds for them who will shepherd them so that they need no longer fear and tremble; and none shall be missing, says the LORD. Behold, the days are coming, says the LORD, when I will raise up a righteous shoot to David; as king he shall reign and govern wisely, he shall do what is just and right in the land. In his days Judah shall be saved, Israel shall dwell in security. This is the name they give him: "The LORD our justice."  This is the Word of the Lord.

L-Ewwel Lezzjoni  -  Qari mill-Profeta Ġeremija  23, 1-6

Dan jgħid il-Mulej:  Gwaj għar-ragħajja li jeqirdu u jxerrdu l-merħla tal-mergħa tiegħi  - oraklu tal-Mulej.   Għalhekk  dan   igħid il-Mulej, Alla ta' Iżrael,  lir-ragħajja li jirgħu  il-poplu tiegħi:  "Intom xerridtu n-nagħaġ tiegħi, gerrixtuhom u ma ħadtux aktar ħsiebhom. Arawni, se naħseb fikom jien minħabba l-ħażen ta'  egħmilkom  --  oraklu tal-Mulej. U jiena niġbor il-fdal  tan-ngħaġ tiegħi  mill-artijiet kollha li xerridthom fihom, u   rreġġagħhom  lura lejn il-mergħa tagħhom,  u jnisslu u jokrtu.    U nqiegħed  fuqhom  rgħajja li jirgħughom,  u ma jitbeżżgħux aktar,  ma jitwaxux; u ħadd minnhom  ma jonqos  --  oraklu tal-Mulej. Araw,  għad jasal żmien  -- oraklu tal-Mulej  --   meta nqajjem lil David  rimja ġusta, li jsaltan ta' sultan, u jmexxi  bil-għaqal jagħmel is-sewwa u l-ħaqq  fil-pajjiż.     Fi żmienu  Ġuda jkun salv,  u Israel igħammar fiż-żgur.   U dan  hu l-isem li  jsejħulu:  Il-Mulej is-Sewwa tagħna. Il-Kelma tal-Mulej

Responsorial Psalm                      Psalm 23:1-3, 3-4, 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 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.

Ħdejn l-ilma, fejn nistrieħ, jeħodni:

hemm hu jrejjaqni.                                        R/

Imexxini fit-triq tas-sewwa

minħabba f'isem tiegħu.

Imqar jekk nimxi f'wied mudlam,

ma nibżax mill-ħsara, għax inti miegħi.

Il-ħatar tiegħek u l-għasluġ tiegħek

huma jwennsuni.                                            R/

Inti tħejji mejda għalija

quddiem l-egħdewwa tiegħi.

Biż-żejt tidlikli rasi,

u l-kalċi tiegħi tfawwarli.                             R/

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

il-jiem kollha ta' ħajti.

U ngħammar f'dar il-Mulej

sakemm indum ħaj!.                                      R/

Reading 2                             Ephesians 2:13-18

Brothers and sisters: In Christ Jesus you who once were far off have become near by the blood of Christ. For he is our peace, he who made both one and broke down the dividing wall of enmity, through his flesh, abolishing the law with its commandments and legal claims, that he might create in himself one new person in place of the two, thus establishing peace, and might reconcile both with God, in one body, through the cross, putting that enmity to death by it. He came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one Spirit to the Father.  This is the Word of the Lord.

It-Tieni Lezzjoni   -   Qari mill-Ittra lill-Efesin  6, 30-34

Ħuti,  imma issa,  fi Kristu Ġesu', intom, li  darba kontu 'l bogħod,  issa tqarribtu bis-saħħa  tad-demm ta' Kristu. Kristu hu s-sliem tagħna, hu, li minna t-tnejn għamel  poplu wieħed, billi ġarraf il-ħajt li kien jifridna  -  il-mibegħa ta' bejnietna – u ħassar bis-sagrifiċċju ta'  ġismu  l-Liġi bil-kmandamenti u l-preċetti tagħha.    Mit-tnejn, ried b'hekk joħloq bih innifsu  bniedem wieħed,  il-bniedem il-ġdid, billi jagħmilhom paċi  t-tnejn bejniethom  u jħabbibhom it-tnejn ma'  Alla f'ġisem  wieħed  permezz  tas-salib li bih  qered il-mibegħda ta' bejniethom. Imbagħad ġie jħabbar is-sliem, sliem lilkom li kontu   fil-bogħod, u sliem lil dawk li kienu fil-qrib.   Permezz tiegħu, t-tnejn li aħna għandna bi Spirtu wieħed id-dħul  għal għand  il-Missier.  Il-Kelma tal-Mulej 

Gospel    -  Mark 6:30-34

The apostles gathered together with Jesus and reported all they had done and taught. He said to them, "Come away by yourselves to a deserted place and rest a while." People were coming and going in great numbers,and they had no opportunity even to eat. So they went off in the boat by themselves to a deserted place. People saw them leaving and many came to know about it. They hastened there on foot from all the towns and arrived at the place before them. When he disembarked and saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.

L-Evanġelju       -   Qari skond San Mark 6, 30-34

F'dak iż-żmien,   l-appostli reġgħu ġew ħdejn Ġesu'  u qalulu kull ma kienu għamlu u għallmu.U hu qalilhom:   "Ejjew miegħi intom biss weħidkomf'xi post imwarrab, u  nistrieħu ftit."    Għax tassew,  kien hemm ħafna  nies  ġejjin u sejrin, u anqas żmien  biex jieklu  ma kienu jħallulhom. Marru mela bid-dgħajsa weħidhom lejn post imwarrab, imma n-nies rawhom sejrin;  kienu ħafna  dawk li  għarfuhom, u telqu jiġru 'l hemm bil-mixi,  nies  mill-ibliet kollha, u waslu qabilhom. Xħin niżel  l-art mid-dgħajsa ra kotra kbira ta' nies u   tħassarhom,  għax kienu qishom ngħaġ bla ma għandhom  ragħaj, u qabad igħallimhom ħafna ħwejjeġ.   Il-Kelma tal-Mulej

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Commentary:

Father Cantalamessa on How to Live Vacation

Come Away to Rest a While

In the Gospel passage Jesus invites his disciples to separate themselves from the crowd and their work and to go away with him to a "lonely place."

He taught them to do what he did: to balance action and contemplation, to go from contact with people to secret and regenerating dialogue with oneself and with God.

The theme is of great importance and timeliness. The rhythm of life has acquired a speed that surpasses our capacity to adapt.  The scene in "Modern Times" of Charlie Chaplain absorbed in the assembly line is the exact image of this situation. In this way one loses the capacity for critical separation which allows one to exercise dominion over the flow, often chaotic and disordered, of circumstances and daily experiences.

Jesus, in the Gospel, never gives the impression of being agitated by hurry. Sometimes he even wastes time: All look for him and he does not let himself be found, absorbed as he is in prayer. Sometimes, as in our Gospel passage, he even invites his disciples to lose time with him: "Come away by yourselves to a lonely place, and rest a while." He often recommends that one not be harassed. Our bodies benefit so much from such "respites."

Among these "pauses" are precisely the summer vacations which we are living. For the majority of people, they are the only occasion to rest a while, to converse in a relaxed manner with their own spouse, to play with the children, to read a good book or to contemplate nature in silence; in short, to relax. To make of holidays a more frenetic time than in the rest of the year would be to ruin them.

To the commandment: "Remember to keep the Sabbath holy," one should add: "Remember to keep vacations holy." "Stop (literally: vacate, take a vacation!) Know that I am God," says God in the Psalms.

A simple thing to do might be to enter a mountain church or chapel at a time when it is empty, and to spend some time there "apart," alone with ourselves, before God.

This need for times of solitude and listening is posed in a special way to those who proclaim the Gospel and to animators of the Christian community, who must stay constantly in contact with the source of the Word that they must transmit to their brothers. The laity should rejoice, not feel neglected, every time that their priest leaves for a time for intellectual and spiritual recharging.

It must be said that Jesus' vacation with the apostles was of brief duration, because the people, seeing him going away, went ahead of him on foot to the place of disembarkation. But Jesus does not get irritated with the people who give him no peace, but is "moved," seeing them abandoned to themselves, as sheep without a shepherd," and he begins to "teach them many things."

This shows us that one must be ready to interrupt even one's deserved rest in face of a situation of grave need of one's neighbor.

One cannot, for example, abandon to his fate, or leave in a hospital, an elderly person one is in charge of, to enjoy one's vacation without disturbances. We cannot forget the many persons whose loneliness they have not chosen, but suffer, and not for a week or a month, but for years, perhaps throughout their lives.

Also here there is room for a small practical suggestion: To look around and see if there is some one to help feel less alone in life, with a visit, a call, an invitation to see them one day in the place of vacation -- whatever the heart and circumstances suggest.

[Translation and adaptation from the Italian by ZENIT]   © Innovative Media Inc.

He sent them out two by two

Fifteenth Sunday in Ordinary Time

Il-15-il Hadd matul is-Sena 'B'

Missalin B pp 415

Reading 1                 Amos 7:12-15

Amaziah, priest of Bethel, said to Amos, "Off with you, visionary, flee to the land of Judah! There earn your bread by prophesying, but never again prophesy in Bethel; for it is the king's sanctuary and a royal temple."  Amos answered Amaziah, "I was no prophet, nor have I belonged to a company of prophets; I was a shepherd and a dresser of sycamores. The LORD took me from following the flock, and said to me, Go, prophesy to my people Israel."  This is the Word of The Lord.

L-Ewwel Qari    -     mill-Ktieb tal-Profeta Għamos 7, 12-15

F'dak iż-żmien,  Amasja,qassis ta' Betel,  qal lil Għamos: "Mur, bniedem veġġenti, itlaq lejn l-art ta' Ġuda, u ħobżok kulu hemm, u ħabbar hemm;  u tkomplix iżjed tħabbar ġo Betel, għaliex Betel santwarju ta' sultan, it-tempju ta' saltna!" Wieġeb imbagħad Għamos u qal lil Amasja: "Jiena miniex profeta; anqas bin xi profeta; jien biss ragħaj u niżbor il-ġummajż. Iżda l-Mulej qabadni minn wara l-merħla; u l-Mulej qalli:  'Mur, ħabbar lill-poplu tiegħi Iżrael'." Il-Kelma tal-Mulej

Responsorial Psalm                      Psalm 85:9-10, 11-12, 13-14

R. (8) Lord, let us see your kindness, and grant us your salvation.

I will hear what God proclaims;
the LORD --for he proclaims peace.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.                                                          R.

Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.                            R.

The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and prepare the way of his steps.                                            R.

Salm Responsorjali                    -     Salm  84 (85)

    R/  Uri lilna, Mulej, it-tjieba tiegħek, u s-salvazzjoni tiegħek agħtina.

Ħa nisma' xi jgħid Alla;

il-Mulej, is-sliem ixandar.

Qrib hi tassew is-salvazzjoni tiegħu

għal dawk li jibżgħu minnu,

biex tgħammar is-sebħ f'artna.                                R/

It-tjieba u l-fedelta' jiltaqgħu,

il-ġustizzja u s-sliem jitbewsu.

Il-fedelta' mill-art tinbet,

u l-ġustizzja mis-sema tixref.                     R/

Il-Mulej ukoll  jagħti l-ġid tiegħu,

u artna tagħti l-frott tagħha.

Il-ġustizzja  quddiemu timxi,

u s-sliem  fuq il-passi tiegħu.                     R/

Reading 2          Ephesians 1:3-14

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavens, as he chose us in him, before the foundation of the world, to be holy and without blemish before him. In love he destined us for adoption to himself through Jesus Christ, in accord with the favor of his will, for the praise of the glory of his grace that he granted us in the beloved. In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of his grace that he lavished upon us. In all wisdom and insight, he has made known to us the mystery of his will in accord with his favor that he set forth in him as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth. In him we were also chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his  will, so that we might exist for the praise of his glory, we who first hoped in Christ. In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised holy Spirit, which is the first installment of our inheritance toward redemption as God's possession, to the praise of his glory. This is the Word of The Lord.

It-Tieni Qar      -    mill-Ittra lill-Efesin 1, 3-14

Imbierek Alla u Missier Sidna Ġesu'' Kristu, li berikna  b'kull xorta ta' barka spiritwali, fis-smewwiet  fi Kristu. Hekk hu għażilna fih, sa minn qabel il-ħolqien tad-dinja, biex  inkunu qaddisa u bla tebgħa quddiemu fl-imħabba. Iddestinana minn qabel li nkunu għalih ulied addotti  permezz ta' Ġesu' Kristu,  hekk għoġob lir-rieda tiegħu,  għat-tifħir tal-glorja tal-grazzja tiegħu,  li biha mliena fil-Maħbub  tieghu.   Fih aħna għandna l-fidwa, bid-demm tiegħu, il-maħfra tad-dnibiet, skond il-għana tal-grazzja tieghu. Biha  fawwarna fil-għerf u l-għaqal kollu. Hu għarrafna l-misteru tar-rieda tiegħu, il-pjan li għoġbu  jfassal  fih minn qabel, u li kellu jseħħ meta tasal il-milja taż-żminijiet; jiġifieri, li kollox jinġabar taħt Ras waħda, li hu Kristu, kulma hu fis-sema u kulma hu fl-art. Fih aħna  wkoll konna magħżula,  iddentanti minn qabel, skond il-pjan imfassal  minn qabel  minn min imexxi kollox skond   il-fehma tar-rieda tiegħu, sabiex inkunu għat-tifħir tal-glorja tiegħu, aħna li, sa minn qabel,  konna nittamaw fi Kristu. U fih intom ukoll smajtu l-Kelma tal-Verita', l-Evanġelju tas-salvazzjoni tagħkom, u emmintu fiha. Kontu ssiġillati bl-Ispirtu s-Santu li  kien imwiegħed; li hu r-rahna tal-wirt tagħna  sakemm għadna nistennew  il-fidwa sħiħa  tal-Poplu li Alla kiseb għalih, għat-tifħir tal-glorja tiegħu. Il-Kelma tal-Mulej

Gospel           -           Mark 6:7-13

Jesus summoned the Twelve and began to  send them out two by two and gave them authority over unclean spirits. He instructed them to take nothing for the journey but a walking stick-- no food, no sack, no money in their belts. They were, however, to wear sandals but not a second tunic. He said to them, "Wherever you enter a house, stay there until you leave. Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them." So they went off and preached repentance. The Twelve drove out many demons, and they anointed with oil many who were sick and cured them.   This is the Word of The Lord.

L-Evanġelju    -  skont San Mark  6,. 7-13

F'dak iż-żmien,   Ġesu' sejjaħ ħdejh lit-Tnax, u beda jibgħathom tnejn tnejn, filwaqt li tahom is-setgħa fuq l-ispirti ħżiena. U wissiehom biex ma jieħdu xejn magħhom għat-triq ħlief ħatar; la ħobż, la ħorġa,  anqas flus fi ħżienhom; imma li jilbsu l-qrieq," u ma jxiddux żewġ ilbiesi. Qalilhom:  "Fejn tidħlu f'xi dar, ibqgħu fiha sa  ma titilqu minn hemmhekk. U jekk f'xi post ma jilqgħukomx u ma jisimgħukomx,  itilqu minn hemm u farfru t-trab minn taħt saqajkom bħala xhieda kontriehom." Ħarġu mela jxandru  biex  in-nies jindmu; u keċċew  bosta xjaten , u dilku ħafna morda biż-żejt u fejquhom.  Il-Kelma tal-Mulej

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COMMENTARY

Father Cantalamessa on the Apostolic Mission

He sent them out two by two

"And he called to him the Twelve, and began to send them out two by two, and gave them authority over the unclean spirits. He charged them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; but to wear sandals and not put on two tunics." 

Bible scholars explain that, as usual, Mark, on referring to Christ's deeds and words, takes into account the situation and needs of the Church at the time he is writing the Gospel, that is, after the resurrection of Christ. But the main event and the instructions that Christ gives to the apostles in this passage refer to the earthly Jesus.

It is the beginning and like the general trials of the apostolic mission. For the moment it is a limited mission to the neighboring peoples, that is, to Jewish fellow countrymen. After Easter, this mission will be extended to the whole world, also to pagans: "Go into all the world and preach the Gospel to the whole creation" [Mark 16:15].

This fact is of decisive importance to understand the life and mission of Christ. He did not come to realize some personal prowess. He did not want to be a meteorite that goes across the sky only to disappear later into nothingness. He did not come, in other words, only for those few thousands of people who had the possibility to see and hear him in person during his life. He thought his mission should continue, be permanent, so that each person, in all times and places of history, would have the possibility to hear the Good News of God's love and be saved.

That is why he chose collaborators and began to send them ahead to preach the Kingdom and cure the sick. He did with his disciples what a good rector does today with his seminarians, who, on the weekends, sends his young men to parishes so that they will begin to have pastoral experience, or sends them to charitable institutions to help those who look after the poor, those outside the European community, to prepare for what one day will be their mission.

Jesus' invitation "Go!" is addressed first to the apostles, and today to their successors: the Pope, bishops and priests, but not only to them. The latter must be the guides, animators of the others in the common mission. To think otherwise would be as if saying that war can be waged only with generals and captains, without soldiers; or that a soccer team can be established only with one trainer and referee, without players.

After this sending of the apostles, the Gospel of Luke reads, Jesus "appointed seventy-two others, and sent them on ahead of him, two by two, into every town and place where he himself was about to come" (Luke 10:1). These seventy-two disciples were probably all those he had gathered up to that moment, or at least all those who followed him with a certain continuity. Jesus, therefore, sent all his disciples, also laymen.

The post-Conciliar Church has witnessed a flowering of this awareness. The laity of ecclesial movements are the successors of these seventy-two disciples. The Vigil of Pentecost gave an idea of the dimensions of this phenomenon with those hundreds of thousands of young people who arrived in St. Peter's Square to celebrate Vespers of the Solemnity with the Pope. What was most impressive was the joy and enthusiasm of those present. Clearly, for those youths to live and proclaim the Gospel is not a burden to be accepted out of duty, but a joy, a privilege, something that makes the living of life more beautiful.

The Gospel uses only one word to say what the apostles should preach to the people ("that they repent,") whereas it describes at length how they must preach. In this regard, there is an important teaching in the fact that Jesus sent them two by two. Going two by two was customary in those times, but with Jesus it assumes a new meaning, no longer only practical. Jesus sent them two by two -- explained Saint Gregory the Great -- to inculcate charity, because with less than two persons there can be no charity. The first testimony to give of Jesus is that of mutual love: "By this all men will know that you are my disciples, if you have love for one another" (John 13:35).

We must be careful not to misinterpret Jesus' phrase about shaking the dust off their feet when they were not received. In Christ's intention, this was meant to be a testimony "for" them, not against them. It should serve to make them understand that the missionaries had not gone for selfish reasons, to take money or other things from them; more than that, they did not even want to take away their dust. They had gone for their salvation and, rejecting them, deprived themselves of the greatest good of the world.

It is something that must also be stressed today. The Church does not proclaim the Gospel to increase her power or the number of her members. If she acted like this, she would be the first to betray the Gospel. She does so because she wants to share the gift received, because she has received from Christ the mandate: "Freely you received, freely you must give."

[Translation and adaptation from the Italian by ZENIT]  © Innovative Media Inc.