WHAT DEFILES MAN?

Twenty-second Sunday in Ordinary Time

It-22 Ħadd matul is-Sena

Messalin B pp 452

Reading 1   -      Deuteronomy 4:1-2, 6-8

Moses said to the people: "Now, Israel, hear the statutes and decrees which I am teaching you to observe, that you may live, and may enter in and take possession of the land which the LORD, the God of your fathers, is giving you. In your observance of the commandments of the LORD, your God, which I enjoin upon you, you shall not add to what I command you nor subtract from it. Observe them carefully,  for thus will you give evidence of your wisdom and intelligence to the nations, who will hear of all these statutes and say, 'This great nation is truly a wise and intelligent people.' For what great nation is there that has gods so close to it as the LORD, our God, is to us whenever we call upon him? Or what great nation has statutes and decrees that are as just as this whole law which I am setting before you today?"

L-Ewwel Qari  --   mill-Ktieb tad-Dewteronomju 4, 1-2, 6-8

Mose' kellem lill-poplu u qal:  "U issa, Iżrael, agħti widen  għal-liġijiet u l-ordnijiet li qiegħed ngħallimkom tagħmlu ħalli  tgħixu, u tidħlu tieħdu l-art li se jagħtikom il-Mulej, Alla ta' missirijietkom.  La żżidu xejn ma' dak li qiegħed nordnalkom u l-anqas tnaqqsu  minnu;  qisu li tħarsu l-liġijiet tal-Mulej, Alla  tagħkom, bħalma qiegħed   nagħtihomlkom  jien.  Ħarsuhom u agħmluhom, għax hekk tidhru għorrief u għaqlin f'għajnejn   il-ġnus li, kif jisimgħu b'dawn  il-liġijiet kollha, igħidu, 'M'hemmx poplu  ieħor għaref u għaqli għajr dan il-ġens kbir." Għax liema ġens hu hekk kbir li għandu ‘allat hekk qrib tiegħu daqs kemm  hu qrib tagħna l-Mulej, Alla tagħna,kull x'ħin insejħulu?   Jew liema ġens  hu hekk kbir li għandu liġijiet u ordnijiet hekk sewwa daqs dak kollu li fiha din il-liġi li qiegħed noffrikom illum jien?" Il-Kelma tal-Mulej

Responsorial Psalm   --   Psalm 15:2-3, 3-4, 4-5

     R/    One who does justice will live in the presence of the Lord

Whoever walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.                                            R/

Who harms not his fellow man,
nor takes up a reproach against his neighbor;
by whom the reprobate is despised,
while he honors those who fear the LORD.                         R/

Who lends not his money at usury
and accepts no bribe against the innocent.
Whoever does these things
shall never be disturbed.                                                            R/

Salm Responsorjali     -    Salm 14

                R/   Mulej, min jgħammar fid-dar tiegħek?

Min jimxi bla ħtija u jagħmel  it-tajjeb,

min igħid is-sewwa f'qalbu,

min ma jqassasx bi lsienu.                                                          R/

Min  ma jagħmilx deni lil ġaru,

u ma jgħajjarx lil-għajru;

min ma jistmax lill-bnedmin ħażin,

imma jweġġaħ lil dawk li jibżgħu mill-Mulej.   R/

Min jislef u ma jitlobx  imgħax,

u ma jixxaħħamx  kontra  min hu bla ħtija.

Min jagħmel dan qatt ma jitħarrek.                                        R/

Reading 2                 James 1:17-18, 21b-22, 27

Dearest brothers and sisters: All good giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no alteration or shadow caused by change. He willed to give us birth by the word of truth that we may be a kind of firstfruits of his creatures.  Humbly welcome the word that has been planted in you and is able to save your souls. Be doers of the word and not hearers only, deluding  yourselves.   Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction and to keep oneself unstained by the world.

It-Tieni Qari   --   mill-Ittra ta' Ġakbu Appostlu 1, 17-18, 21-22,27

Għeżież,  kull ħaġa tajba li tingħata u kull don perfett jiġi mis-sema,  jinżel mingħand il-Missier, l-għajn tad-dawl, li fih ma hemm ebda  tibdil u anqas dell ta' tidwir.   Għax ried hu, wellidna  bil-kelma tal-verita',   biex inkunu l-ewwel frott tal-ħlejjaq tiegħu. Ilqgħu bil-ħlewwa l-Kelma mħawla fikom, li tista' ssalvalkom ruħkom.  Kunu intom dawl li jagħmlu l-Kelma, u mħux tisimgħuha biss u hekk  tqarrqu bikom innifiskom. Quddiem Alla u Missierna r-reliġjon ġenwina  u bla tebgħa  hija din:   iżżur l-iltiema u r-romol fil-hemm tagħhom, u żżomm ruħek bla  tinġis 'il bogħod mid-dinja. Il-Kelma tal-Mulej

Gospel   -  Mark 7:1-8, 14-15, 21-23

When the Pharisees with some scribes who had come from Jerusalem gathered around Jesus, they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands. --For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders. And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles and beds. -- So the Pharisees and scribes questioned him, "Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?"  He responded, "Well did Isaiah prophesy about you hypocrites, as it is written: This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts.  You disregard God's commandment but cling to human tradition." He summoned the crowd again and said to them, "Hear me, all of you, and understand. Nothing that enters one from outside can defile that person; but the things that come out from within are what defile. "From within people, from their hearts, come evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly. All these evils come from within and they defile."

L-Evanġelju   -    skont San Mark 7, 1-8, 14-15, 21-23

F'dak iż-żmien,   il-Fariżejj u xi wħud mill-kittieba li ġew minn  Ġerusalemm  inġabru ħdejn Ġesu', u raw li xi wħud mid-dixxipli tiegħu kienu qeghdin  jieklu b'idejhom mhumiex indaf, jiġifieri,  mhumiex maħsulin.  Għax il-Fariżej u l-Lhud  kollha, biex iħarsu t-tradizzjonijiet ta' missirijiethom, ma jmissux ikel  qabel ma jkunu ħaslu idejhom sewwa; hekk ukoll wara li jerġgħu  lura mis-suq,  ma jiklux jekk ma jinħaslux; u għandhom bosta drawiet  oħra li baqgħu  marbutin magħhom minn żmien għal ieħor, bħalma huma l-ħasil tat-tazzi u  tal-buqari u tal-tkieli tal-bronż.   Mela,  l-Fariżej u l-kittieba staqsewh:   "Dan l-għala d-dixxipli tiegħek ma jġibux ruħhom skond it-tradizzjoni ta'  missirijiethom, imma jieklu b'idejhom  m'humiex indaf?   Iżda hu weġibhom:  "Sewwa ħabbar Isaija fuqkom, ja nies ta' wiċċ b'ieħor,  bħalma  hu miktub,  'Dan il-poplu, bix-xofftejn biss jagħtini ġieh, imma  qalbhom hija 'l bogħod minni.  Fiergħa hi l-qima li jagħtuni; jgħallmu  dutttrina li mhijiex għajr preċetti tal-bnedmin.'    Hekk intom,  twarrbu  l-kmandamenti  ta' Alla biex tħaddnu t-tradizzjoni tal-bnedmin." Raġa' sejjaħ in-nies lejh u qalilhom:   "Isimgħuni, intom ilkoll,u ifhmuni!   Ma hemm xejn minn barra li meta jidħol fi bniedem itebbgħu; imma dak  li joħroġ minnn ġol-bniedem,  dak hu li jtabba'  lill-bniedem.   Għax hu  minn ġewwa,  mill-qalb tal-bniedem, li joħorġu  il-ħsibijiet il-ħżiena: żina, serq, qtil, adulterju, regħba, ħażen, qerq, libertinaġġ, għijra   malafama suppervja u bluha.  Dal-ħażen kollu minn ġewwa joħroġ u  jtabba' lill-bniedem ." Il-Kelma tal-Mulej

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Fr Raniero Cantalamessa on "Ecology of the Heart"

What defiles man?

In the passage from this Sunday's Gospel (Mark 7:1-8, 14-15, 21-23), Jesus cuts at the root the tendency to give more importance to external gestures and rites than to the heart's dispositions, the desire to appear better than one is, in short, hypocrisy and formalism.

But today we can draw from this page of the Gospel a teaching not only of an individual order but also social and collective. The distortion that Jesus criticized, of giving more importance to external cleanliness than to purity of heart, is reproduced today on a worldwide scale.

There is very much preoccupation about exterior and physical contamination from the atmosphere, the water, the hole in the ozone layer; instead, there is almost absolute silence about interior and moral defilement.

We are indignant on seeing marine birds emerging from waters contaminated with petroleum stains, covered with tar and unable to fly, but we do not show the same concern for our children, vitiated and spent at an early age because of the mantle of wickedness that already extends to every aspect of life.

Let's be very clear: It is not a question of opposing the two kinds of contamination. The struggle against physical contamination and care of hygiene is a sign of progress and civilization which must not be given up at any price. However, Jesus told us, on that occasion, that it was not enough for us to wash our hands, our vessels and all the rest; this does not go to the root of the problem.

Jesus then launches the program of an ecology of the heart. Let us take some of the "defiling" things enumerated by Jesus: slander with the related vice of saying evil things about one's neighbor.

Do we really want to undertake the task of healing our hearts? If so, we must engage in an all out battle against the habit of gossiping, of criticizing, of murmuring against absent persons, of making quick judgments. This is a most difficult poison to neutralize once it has spread.

Once a woman went to confession to St. Philip Neri, accusing herself of having spoken badly of some people. The saint absolved her, but gave her a strange penance. He told her to go home, to get a chicken and return to him, plucking its feathers along the way. When she was in his presence again, he said to her: "Now go back home and collect one by one the feathers that you let fall when you were coming here."

"Impossible!" exclaimed the woman. "In the meantime the wind has dispersed them in all directions." That's the point St. Philip wished to make.  "Now you see -- he said -- how it is impossible to take back murmuring and slander once they have left the mouth."    [Translation by ZENIT]   © Innovative Media Inc.

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Our Holy Father’s Gift of Faith

21^st  Sunday in Ordinary Time, year B

Il-21 Ħadd matul is-Sena B

Messalin B pp446

Reading 1                 Joshua 24:1-2a, 15-17, 18b

Joshua gathered together all the tribes of Israel at Shechem,  summoning their elders, their leaders, their judges, and their officers. When they stood in ranks before God, Joshua addressed all the people: "If it does not please you to serve the LORD,   decide today whom you will serve,  the gods your fathers served beyond the River or the gods of the Amorites in whose country you are now dwelling. As for me and my household, we will serve the LORD." But the people answered, "Far be it from us to forsake the LORD for the service of other gods. For it was the LORD, our God, who brought us and our fathers up out of the land of Egypt, out of a state of slavery. He performed those great miracles before our very eyes and protected us along our entire journey and among the peoples through whom we passed. Therefore we also will serve the LORD, for he is our God."

L-Ewwel Qari  -  mill-Ktieb ta' Ġożwe 24, 1-2; 15-17

F'dak iż-żmien:   Ġożwe' ġema'  t-tribujiet kollha ta' Israel f'Sikem u sejjaħ lix-xjuħ  lill-kapijiet, lill-imħallfin  lill-uffiċjali u resqu quddiem Alla. U  Ġożwe' qal lill-poplu kollu: "Jekk ma jogħġobkomx taqdu l-Mulej,  għażlu llum lil min tridu taqdu: jekk hux  l-allat li kienu jaqdu missirijietkom lil  hemm mix-xmara, jew  l-allat tal-Amurrin li  f'arthom qegħdin tgħammru.   Imma jien u dari naqdu  l-Mulej." U l-poplu kollu wieġeb u qal:   "Ma jkun qatt li  aħna nħallu l-Mulej biex naqdu  allat oħra!   Għax kien il-Mulej, Alla tagħna, li talla' lilna u  'l missirijietna mill-art ta' l-Eġittu, minn dar il-jasar, u  li għamel quddiemna stess dawk il-ħwejjeġ kbar, u  ħarisna matul it-triq kollha li minna għaddejna u  fost il-popli li minn ġo nofshom qsamna. Għalhekk aħna wkoll lill-Mulej naqdu,  għaliex hu Alla tagħna." Il-Kelma tal-Mulej

Responsorial Psalm                   PSALM  34:  2-3, 16-17, 18-19, 20-21

R. (9a) Taste and see the goodness of the Lord.

I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.                                     R/

The LORD has eyes for the just,
and ears for their cry.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.          R/

When the just cry out, the LORD hears them,
and from all their distress he rescues them.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.                    R/

Many are the troubles of the just one,
but out of them all the LORD delivers him;
he watches over all his bones;
not one of them shall be broken.                                            R/

Salm Responsorjali    - Salm 33 (34)

R/  Ippruuvaw u taraw kemm hu  tajjeb il-Mulej.

Kull ħin imbierek il-Mulej,

tifħiru dejjem fuq fommi.

Bil-Mulej tiftaħar ruħi;

jisimgħu l-fqajrin u jifirħu!                                          R/

Għajnejn il-Mulej lejn il-ġusti,

u widnejh miftuħa għall-għajta tagħhom.

Il-ħarsa tal-Mulej fuq il-ħżiena,

biex eqred minn fuq l-art tifkirithom.                    R/

Jgħajtu  l-ġusti għall-għajnuna, u l-Mulej jismagħhom;

mid-dwejjaq kollha tagħhom jeħlishom.

Qrib il-Mulej lejn dawk b'qalbhom maqsuma,

jgħin lil dawk b'ruħhom mifnija.                              R/

Kbar huma l-ħsarat tar-raġel sewwa,

iżda minnhom kollha jeħilsu l-Mulej.

Iħarislu għadmu kollha,

ebda waħda  ma titkissirlu.                                         R/

Il-ħażin ħżunitu teqirdu;

min jobgħod il-ġust iħallas għall-ħtija.

Jifdi l-Mulej il-ħajja tal-qaddejja tiegħu; 

kull min jistkenn fih ma jkollux ħtija xi jpatti.    R/

Reading 2                                         Ephesians 5:21-32

Brothers and sisters:    Be subordinate to one another out of reverence for Christ. Wives should be subordinate to their husbands as to the Lord. For the husband is head of his wife just as Christ is head of the church, he himself the savior of the body. As the church is subordinate to Christ, so wives should be subordinate to their husbands in everything. Husbands, love your wives, even as Christ loved the church and handed himself over for her to sanctify her, cleansing her by the bath of water with the word, that he might present to himself the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. So also husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one hates his own flesh but rather nourishes and cherishes it, even as Christ does the church, because we are members of his body. For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh. This is a great mystery, but I speak in reference to Christ and the church.

It-Tieni Qari  --  mill-Ittra lill-Efesin 5, 21 -32

Ħuti,  oqogħdu għal xulxin fil-biża' ta' Kristu: Intom in-nisa oqogħoduu  għal żwieġhom,  bħallikieku għall-Mulej, għax ir-raġel hu  r-ras il-mara bħalma Kristu hu r-ras il-Knisja,  s-Salvatur tal-Ġisem tiegħu.   Għallhekk,  bħalma l-Knisja toqgħod għal Kristu, hekk  ukoll  in-nisa għandhom joqogħdu għal żwieġhom f'kollox.Intom, l-irġiel, ħobbu n-nisa tagħkom, kif Kristu   ħabb il-Knisja u ta ħajtu għaliha.  U dan għamlu  biex iqaddisha u jnaddafha bil-ħasil ta' l-ilma u l-kelma  u biex  iressaqha quddiemu, din  il-Knisja, sabiħa, bla   tebgħa, bla tikmix, bla għajb, u b'xejn minn dan,   imma qaddisa u bla tmaqdir minn  ħadd. Hekk għandhom  ukoll l-irġiel iħobbu n-nisa tagħhom bħalikienu ġisimhom stess. Min iħobb 'il martu ikun iħobb lilu nnifsu. Qatt ħadd ma  bagħad 'l-ġismu stess, iżda jmantnih u jieħu ħsiebu,  bħalma jagħmel Kristu mal-Knisja, għax  aħna lkoll membri tal-Ġisem tiegħu. Għalhekk ir-raġel iħalli lil misieru u 'l ommu u jingħaqħad ma' martu,  u jsiru t-tnejn ġisem wieħed. Dan il-misteru – qiegħed ngħid għal Kristu u għall-Knisja  -  huwa kbir! Il-Kelma tal-Mulej

Gospel                                                                                John  6:60-69

Many of Jesus' disciples who were listening said, "This saying is hard; who can accept it?" Since Jesus knew that his disciples were murmuring about this, he said to them, "Does this shock you? What if you were to see the Son of Man ascending to where he was before? It is the spirit that gives life, while the flesh is of no avail. The words I have spoken to you are Spirit and life. But there are some of you who do not believe." Jesus knew from the beginning the ones who would not believe and the one who would betray him. And he said, "For this reason I have told you that no one can come to me unless it is granted him by my Father." As a result of this, many of his disciples returned to their  former way of life and no longer accompanied him. Jesus then said to the Twelve, "Do you also want to leave?" Simon Peter answered him, "Master, to whom shall we go? You have the words of eternal life.  We have come to believe and are convinced that you are the Holy One of God."

L-Evanġelju  --  skond  San Ġwann 6, 60 –69

F'dak iż-żmien:,  Ġesu' tkellem fuq il-ħobż tal-ħajja. Hafna  dixxipli tiegħu, kif semgħuh, qalu: "Iebes dan il-kliem!  Min jiflaħ jisimgħu?"   Ġesu'  ntebaħ waħdu li d-dixxipli tiegħu  kienu  qiegħdin igergru fuq hekk, u  qalilhom: "Dan il-kliem  qiegħed ifixkilkom?  Mela xi tgħidu kieku kellkom taraw lil  Bin il-bniedem tiela' fejn kien qabel?   Hu l-Ispirtu  li jagħti  l-ħajja, il-ġisem ma jiswa għal xejn.    Il-kliem li jien  għedtilkom huwa spirtu u  ħajja.   Iżda hemm xi wħud fostkom   li ma jemmnux."   Għaliex Ġesu' kien jaf sa mill-bidu min kienu  dawk li ma emmnux u min kien dak li kien sejjer jittradih.   U ssokta jgħidilhom:  "Kien għalhekk  li jiena għidtilkom   li ħadd ma jista'jiġi għandi jekk il-Missier ma jgħtix  li jiġi.Minn dakinhar bosta mid-dixxipli tiegħu telquh u ma baqgħux  imorru warajh.    Imbagħad Ġesu' qal lit-Tnax:  "Tridux titilqu  intom ukoll?"    Wieġbu Xmun Pietru:  "Mulej, għand min immorru?    Inti għandek il-kliem tal-ħajja ta' dejjem,  u aħna emminna u għarafna  li inti l-Qaddis ta' Alla." Il-Kelma tal-Mulej

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 COMMENTARY:   by Fr Raniero Cantalamessa ofm cap

This week I would like to focus attention on the second reading of next Sunday’s Eucharistic celebration (Ephesians 5:21-32) because it has a theme of great interest for the family.   Reading Paul's words with modern eyes, one immediately sees a difficulty. Paul recommends to husband that they "love" their wives (and this is good), but he also recommends to women that they be submissive to their husbands, and this -- in a society strongly (and justly) conscious of the equality of the sexes -- seems unacceptable.

In fact, it's true. On this point St. Paul is conditioned in part by the mentality of his age. However, the solution is not in eliminating from relations between husbands and wives the word "submission," but, perhaps, in making it mutual, as love must also be mutual.  In other words, not only must husbands love their wives, but wives must also love their husbands. Not only must wives be subject to their husbands, but also husbands to their wives, in mutual love and mutual submission.  

In this case, to be subject means to take into account the wishes, opinion and sensitivity of one's spouse; to discuss, not to decide on one's own; to be able to give up one's own point of view. In short, to remember that both are "spouses," that is, literally, persons who are under "the same yoke," freely chosen.  

The Apostle gives Christian spouses as model the relationship of love that exists between Christ and the Church, but he explains immediately in what such love consisted: "Christ loved the Church and gave himself up for her." True love is manifested in "giving" oneself to the other.

There are two ways of expressing one's love for the beloved. The first is to give presents, to fill the other with gifts; the second, much more demanding, consists in suffering for one's spouse.   God loved us in the first way when he created us and filled us with goods: Heaven, earth, flowers, our bodies, everything is a gift of his. But then, in the fullness of time, in Christ, he came to us and suffered for us, unto death on the cross. 

This is also true in human love. At the beginning, the newly married express their love with gifts. But the time comes for all when presents are not enough. It is necessary to be able to suffer with and for the beloved. One must love despite the limitations one discovers in the other, and despite the moments of poverty and illnesses.

This is true love which is like Christ's.   

In general, the first kind of love is called "seeking love" (with a Greek word, eros); the second kind, "giving love" (with the Greek word agape).  The sign that a couple is passing from seeking to giving love, from eros to agape, is this: Instead of saying "What more could my husband do for me (respectively, my wife) which he still does not do?" one begins to ask: "What more could I do for my husband (or my wife) which I still have not done?"

[Translation by ZENIT]   © Innovative Media Inc.

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Health Food for the Soul

Twentieth Sunday in Ordinary Time

Lectionary: 119

 

L-20 Ħadd matul is-Sena B

Messalin B pp 441

 

Reading 1        PRoVerbs 9:1-6

Wisdom has built her house, she has set up her seven columns; she has dressed her meat, mixed her wine, yes, she has spread her table. She has sent out her maidens; she calls from the heights out over the city: “Let whoever is simple turn in here; To the one who lacks understanding, she says, Come, eat of my food, and drink of the wine I have mixed! Forsake foolishness that you may live; advance in the way of understanding.”   This is the Word of the Lord.

L-Ewwel Qari     -   mill-Ktieb tal-Proverbji 9, 1-6

Il-Għerf  bena d-dar tiegħu,  waqqaf  is-seba' kolonn i tagħha; qatel il-bhejjem imsemmna, ħejja l-inbid  u l-mejda tiegħu. U  bagħat il-qaddejja jxandru   l-istedina minn  fuq l-imkejjen għolja tal-belt: "Min hu ċkejken ħa jiġi għandi!" U min hu bla moħħ jgħidlu: "Ejjew, kulu ħobż tiegħi u ixorbu l-inbid li ħejjejt għalikom. Warrbu l-bluħat tagħkom, u tgħixu, u timxu 'l quddiem fl-għaqal." Il-Kelma tal-Mulej

Responsorial Psalm                     PSalm 34:2-3, 4-5, 6-7

I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. Taste and see the goodness of the Lord.

 Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. Taste and see the goodness of the Lord.

Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. Taste and see the goodness of the Lord.

Salm Responsojali     -    Salm  33  (34)

                       R/ Ippruvaw  u taraw kemm hu tajjeb il-Mulej

Kull  ħin inbierek 'il-Mulej.

Tifħiru dejjem f'fommi.

Bil-Mulej tiftaħar ruħi,

jisimgħu l-fqajrin u jifirħu!                                          R/

Ibżgħu mill-Mulej, qaddisin tiegħu,

xejn ma  jonqsu min jibża' minnu.

Is-setgħana jiftaqru u jbata l-ġuħ;

min ifittex il-Mulej xejn ma jkun jonqsu.                             R/

Ejjew, uliedi, isimgħu  lili;

jiena l-biża tal-Mulej ngħallimkom.

Min hu l-bniedem li jħobb il-ħajja,

u jixtieq jara għomru kullu riżq?                                               R/

Ħares ilsienek mill-ħażen,

u  xofftejk minn kliem il-qerq.

Tbiegħed mill-ħażen u agħmel it-tajjeb,

fittex is-sliem u  imxi warajh.                                    R/

Reading 2                     EPHesians 5:15-20

Brothers and sisters: Watch carefully how you live, not as foolish persons but as wise, making the most of the opportunity, because the days are evil.  Therefore, do not continue in  ignorance, but try to understand what is the will of the Lord.  And do not get drunk on wine, in which lies debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts, giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father. This is the Word of the Lord.

It-Tieni Qari  -  mill-Ittra lill-Efesin 5, 15-20

Ħuti,  qisu sewwa kif iġġibu ruħkom,  mhux bħal nies bla dehen, iżda bħal nies għorrief,  li jgħożżu ż-żmien, għaliex ħżiena  huma l-jiem.   Għalhekk tkunux bla għaqal,  imma fittxu x'inhi  r-rieda tal-Mulej. U tiskrux bl-inbid, li fih hemm ħajja bla lġiem,  iżda mtlew bl-Ispirtu. Kantaw flimkien salmi,  innijiet u għana spiritwali;  kantaw u għannu  minn qalbkom lill-Mulej. Roddu dejjem ħajr għal kollox lil Alla u   l-Missier,f'isem Sidna Ġesu' Kristu. Il-Kelma tal-Mulej

Gospel                      JohN 6:51-58

Jesus said to the crowds: “I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.” The Jews quarreled among themselves, saying, “How can this man give us his flesh to eat?”  Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.  Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day.  For my flesh is true food, and my blood is true drink.  Whoever eats my flesh and drinks my blood remains in me and I in him.  Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.  This is the bread that came down from heaven.  Unlike your ancestors who ate and still died, whoever eats this bread will live forever.”  This is the Word of the Lord.

Qari mill-Evanġelju skond San Ġwann 6, 51 -58

F'dak iż-żmien,   Ġesu' qal lin-nies;  "Jien hu l-ħobż ħaj, li niżel mis-sema.    Jekk xi ħadd jiekol minn dan il-ħobż jgħix għal dejjem.  U l-ħobż jiena nagħti huwa ġismi għal ħajja ta' dejjem." Fuq hekk il-Lhud tlewwmu bejniethom, u bdew jgħidu: "Kif jista' dan jagħtina ġismu biex nikluh?"  Ġesu' mela, qalilhom:  "Tassew, tassew ngħidilkom jekk  ma tiklux  il-ġisem ta' Bin il-bniedem u ma tixorbux demmu,  ma jkollkomx il-ħajja fikom.     Min jiekol ġismi u jixrob demmi għandu l-ħajja ta' dejjem,  u  jiena  nqajmu mill-imwiet fl-aħħar jum.   Għax ġismi huwa  ikel tassew, u demmi hu tassew  xorb. Min jiekol ġismi u jixrob demmi, jibqa fija u jiena fih. Bħalma bagħatni l-Missier,  li hu ħaj, u jien ngħix b'Missieri,  hekk ukoll min jiekol lili,  hu wkoll igħix bija.    Dan huwa l-ħobż li niżel mis-sema; mhuwiex bħal dak  li kielu missirijietkom  u mietu; min jiekol dan   il-ħobż igħix għal dejjem." Il-Kelma tal-Mulej

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HEALTH FOOD  FOR THE SOUL –

by Fr. Thomas Rosica, CSB, CEO, Salt and Light Catholic Media Foundation

In chapter six of John’s Gospel (v. 41-51), Jesus speaks of himself as “the living bread that came down from heaven” and invites his hearers to eat of this bread – that is, to believe in him.  He promises that those who do so will have eternal life. Jesus compares himself to the manna that came down from heaven to sustain the people of Israel in the wilderness. It is a vivid image that certainly evokes important memories for the people of Israel.

Then in John 6:51, Jesus says, “The bread that I will give for the life of the world is my flesh.” Then his hearers ask: “How can this man give us his flesh to eat?” Did they respond in this way to give Jesus a chance to explain himself? Surely, they may have imagined, Jesus meant to say something else. After all, to eat someone’s flesh appears in the Bible as a metaphor for great hostility (Psalms 27:2; Zechariah 11:9). The drinking of blood was looked upon as an abomination forbidden by God’s law (Genesis 9:4, Leviticus 3:17; Deuteronomy 12:23).

Yet Jesus responds to the question by further explaining his initial declaration with explicit terms: “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink. Whoever eats my flesh and drinks my blood abides in me, and I in them. ”No observant Jew would consider eating human flesh. We may ask ourselves: “Why couldn’t Jesus continue using such pleasant terms as “abiding,” “dwelling,” “living in me” terminology? Was he advocating pure cannibalism with such vivid imagery and language?

Flesh and blood

Jesus makes his sacrifice on behalf of the world – not just Israel (see also John 3:16-17). The Hebrew expression “flesh and blood” means the whole person. To receive the whole Jesus entails receiving his flesh and blood. To encounter Jesus means, in part, to encounter the flesh and blood of him. For those who receive Jesus, the whole Jesus, his life clings to their bones and courses through their veins. He can no more be taken from a believer’s life than last Saturday’s dinner can be extricated from one’s body.

True reception of Jesus

In our cerebral approach to religion we often assume that what really matters is believing some important religious dogmas or truths. Receiving Jesus can be reduced to a matter of intellectual assent. There are times, however, when we can be particularly grateful that the presence of Christ is not something that can be recognized cerebrally, but can be received by other means as well.  The bread that Jesus used to feed the 5,000 on the mountaintop was something less than true bread, because it satisfied the people’s hunger only momentarily. By way of contrast, Jesus’ flesh and blood are true food because “whoever eats of this bread will live forever” (v 51) – and “has eternal life” (v 54).

“I am the living bread that came down from heaven” (v 51a). This “living bread” parallels the “living water” that Jesus offered the Samaritan woman (4:10). To eat of this bread, in this context, means the once-and-for-all action of accepting or believing in Christ.

The ways we eat

Our eating style reflects and affects who and what we are. It identifies our approach to life. If we examine various societies and cultures, we see that each has its traditional foods and food rituals. “I am of Italian descent. I often eat spaghetti, lasagna, tortellini alla panna or pizza,” or “I am a real American. I eat hamburgers, hot dogs, steak, coke, and French fries.”   “I am Québecois. I feast on poutine and drink maple syrup.” The French eat crepes, Belgians eat waffles, Chinese eat rice, Palestinians and Israelis eat falafel, the Swiss eat chocolate, and Inuit eat whale blubber. In short, the “way we eat” reveals how we identify ourselves. It reflects and often determines our worldview, our values, and our entire approach to life.

Foods are much more than just a collection of nutrients; they are a wealth of influences and connotations. Rare foods and spices are treasured as special culinary delights. Some foods are worshiped in various cultures as having an unusual holiness or are avoided altogether. The type of food we choose can affect our moods. Hot, spicy, or stimulating foods may influence many of us toward hot-temperedness or nervousness. Cooling foods can relax us and give us peace of mind. Foods can help us celebrate and can comfort us when we mourn. They are a sign of love and are a means of uniting people on many occasions.

The “ways we eat” are an important part of our heritage. The soul is not nourished by physical bread, as the body is. The food we eat is actually a combination of both a physical and a spiritual entity. The body is nourished by the physical aspects, or nutrients, contained in the foods we eat; the soul is nourished by the spiritual power which enlivens the physical substance of all matter, including food.

For all who seek the presence of Christ, Jesus’ teaching in John’s Gospel is good news indeed: “We are what we eat.” We become what receive in the Eucharist. This week, let us examine our spiritual diets and look at the things that truly give us life, and those things that are junk foods that don’t lead us to eternal life.

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The Promise of Eternal Life

Nineteenth Sunday in Ordinary Time

Lectionary: 116

Id-19-il Ħadd matul is-Sena

Messalin B  pp 436

Reading 1              1 KinGS 19:4-8

Elijah went a day’s journey into the desert, until he came to a broom tree and sat beneath it. He prayed for death saying: “This is enough, O LORD!  Take my life, for I am no better than my fathers.”  He lay down and fell asleep under the broom tree, but then an angel touched him and ordered him to get up and eat.  Elijah looked and there at his head was a hearth cake and a jug of water.  After he ate and drank, he lay down again, but the angel of the LORD came back a second time, touched him, and ordered, “Get up and eat, else the journey will be too long for you!”  He got up, ate, and drank;  then strengthened by that food, he walked forty days and forty nights to the mountain of God, Horeb.

L-Ewwel Qari     -   mill-Ewwel Ktieb tas-Slaten 19, 4 – 8

F'dak iż-żmien,  il-Profeta Elija rħiela lejn id-deżert. Wara jum mixi waqaf, inxteħet  taħt siġra tal-ġummar, talab li jmut,  u qal:  "Issa biżżejjed, Mulej; ħudli 'l ħajti,  għax m'iniex aħjar minn missirijieti!" U mtedd għad-dell tal-ġummara u raqad. Kif  kien  rieqed  messu anġlu u qallu:  "Qum u kul!" Elija dawwar  wiċċu, u lemaħ ħdejn rasu ftira moħmija u  ġarra ilma;  kiel  u xorob, u raġa mtedd. Għat-tieni darba ġie l-anġlu tal-Mulej u raġa' messu u qallu: "Qum u kul, inkella ma  tkunx tiflaħ  għall-mixja li fadallek." Elija qam, kiel u xorob, u bis-saħħa ta' dak l-ikel u baqa'  miexi għal erbgħin jum u erbgħin lejl sa ma wasal Ħoreb,  il-muntanja tal-Mulej. Il-Kelma tal-Mulej

Responsorial Psalm                PSalm  34:2-3, 4-5, 6-7, 8-9

I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. Taste and see the goodness of the Lord.

Glorify the LORD with me,
Let us together extol his name.
I sought the LORD, and he answered me
And delivered me from all my fears.
R. Taste and see the goodness of the Lord.

Look to him that you may be radiant with joy.
And your faces may not blush with shame.
When the afflicted man called out, the LORD heard,
And from all his distress he saved him.
R. Taste and see the goodness of the Lord.

The angel of the LORD encamps
around those who fear him and delivers them.
Taste and see how good the LORD is;
blessed the man who takes refuge in him.
R. Taste and see the goodness of the Lord.

Salm Responsorjali    -      Salm 33  (34)

                R/   Ippruvaw u taraw kemm hu tajjeb il-Mulej.

Kull ħin inbierek il-Mulej,

tifħiru dejjem fommi.

Bil-Mulej tiftaħar ruħi;

jisimgħu l-fqajrin u jifirħu!                          R/           

Xandru l-kobor tal-Mulej miegħi,

ħa ngħollu ismu flimkien.

Jien fittixt il-Mulej, u weġibni,

u minn kull biża' tiegħi ħelisni.                 R/

Ħarsu lejh u tiddu bil-ferħ wiċċkom

u ma jkollkomx  għax tistħu.

Dan il-fqajjar sejjaħ u l-Mulej semgħu,

u mid-dwejjaq tiegħu kollha ħelsu.        R/

L-anġlu tal-Mulej jgħasses

madwar dawk li jibżgħu  minnu, u jeħlishom.

Ippruvaw u taraw kemm hu tajjeb il-Mulej,

ħieni l-bniedem li jistkenn fih.                     R/

Reading 2           EPHesians 4:30—5:2

Brothers and sisters:  Do not grieve the Holy Spirit of God,  with which you were sealed for the day of redemption.   All bitterness, fury, anger, shouting, and reviling  must be removed from you, along with all malice.  And be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ. So be imitators of God, as beloved children, and live in love,  as Christ loved us and handed himself over for us  as a sacrificial offering to God for a fragrant aroma.

It-Tieni Qari   -    mill-Ittra lill-Efesin  4, 30 –5,2

Ħuti, tnikktux l-Ispirtu s-Sanntu  ta' Alla, li fih intom issiġillati  għall-jum il-fidwa.  Imrar, saħna, korla, tagħjir, għajjat, dan kollu warrbuh    minnkom, u  wkoll kull ħażen ieħor.   Kunu twajba ma'  xulxin,  ħennu għal xulxin, aħfru lil xulxin, bħalma Alla  ħafer lilkom fi Kristu. Kunu, mela,  tixbħu lil Alla, bħala wlied maħbuba, u imxu  fl-imħabba, bħalma  Kristu wkoll ħabb lilna u ta lilu nnifsu  għalina,  offerta u sagrifiċċju jfuħu quddiem Alla.   Il-Kelma tal-Mulej

Gospel              JohN 6:41-51

The Jews murmured about Jesus because he said,  I am the bread that came down from heaven, ” and they said,  “Is this not Jesus, the son of Joseph?  Do we not know his father and mother?  Then how can he say, ‘I have come down from heaven’?”  Jesus answered and said to them, “Stop murmuring among yourselves.  No one can come to me unless the Father who sent me draw him, and I will raise him on the last day.  It is written in the prophets: They shall all be taught by God. Everyone who listens to my Father and learns from him comes to me. Not that anyone has seen the Father except the one who is from God;  he has seen the Father.  Amen, amen, I say to you, whoever believes has eternal life.  I am the bread of life.  Your ancestors ate the manna in the desert, but they died; this is the bread that comes down from heaven so that one may eat it and not die.  I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.”

L-Evanġelju    -    Qari  skond San Ġwann 6, 41 – 51

F'dak iż-żmien,  il-Lhud bdew igergru fuq Ġesu  għax kien qal:  "Jien hu l-ħobż li niżel mis-sema". U bdew igħidu:  "Dan mhuwiex Ġesu', bin Ġużeppi? Lil missieru u 'l ommu ma nafuhomx?   Mela kif  qiegħed jgħid:  :"Jiena nżilt mis-sema"?" Ġesu' weġibhom:  "Toqgħodux  tgorru  bejnitkom." Ħadd  ma jista' jiġi għandi jekk il-Missier li bagħatni ma jiġbdux lejja;  u jien nqajmu mill-imwiet fl-aħħar jum. Hemm  miktub fil-profeti:   "U kulħadd ikun imgħallem  minn Alla."     Mela kull min jisma' lill-Missier u jitgħallem minnu jiġi għandi.  Mhux għax xi ħadd qatt ra  lill-Missier  ħlief  dak li hu minn Alla;  hu dan li ra  lill-Missier.    Tassew, tassew ngħidilkom, min jemmen  għandu l-ħajja ta' dejjem. Jiena hu l-ħobż tal-ħajja.  Missirijietkom  kielu l-manna  fid-deżert, u mietu; dan hu l-ħobż  niżel mis-sema, biex  min jiekol minnu ma jmutx. Jiena hu l-ħobż ħaj,  li niżel mis-sema.   Jekk  xi ħadd   jiekol minn dan il-ħobż jgħix għal dejjem.    U l-ħobż li  jiena nagħti huwa ġismi għall-ħajja tad-dinja." Il-Kelma tal-Mulej

////////////////////   Reflection by Larry Broding

The Promise of Eternal Life

Do you have life insurance coverage? Why is such coverage important to you and your family?

"Life insurance is the bet you pay against your death."  The idea of life insurance is illogical but necessary in our society. Despite the mean jokes about insurance salespeople (and my apologies to lawyers, politicians, and car salespeople), they provide a valuable service. We pay them in life, so they will care for our loved ones if we should die unexpectedly. It's a gamble, but one many of us are willing to take.

If so many of us accept the illogic of life insurance, why do so few of us accept the offer Jesus makes: trust me and live forever. He makes us this offer in Eucharist.

The gospel opened with discussion between Jesus and his audience in progress. The people "murmured" against the statement Jesus made. How could this local son claim so much? How could he hold himself so high as a prophet?  In a subtle way, John drew two contexts together. In both scenes, the people "murmured." In both scenes, God offered the people "bread from heaven." However, here the similarities ended. In the scene with Moses, God gave the people bread in response to their complaints. In the scene with Jesus, the people complained in response to God's offer itself.

Instead of God commanding silence from his people, Jesus himself called for attention. The Galilean spoke for God. He had the power of the Father, for his ministry began as God's initiative. (If "I will raise him up on the last day" is dropped from 6:44-45, both verses refer to God's activity in the ministry of Jesus.) Indeed, following Jesus itself came as a gift from God.

How could Jesus claim such the support of God? Because Jesus (and only Jesus) came from the Father and had "seen" the Father. Jesus found his source directly in the Father. Hence, he claimed to witness for the Father (for he "had seen God and lived"). The power of resurrection stemmed from Jesus' source and witness (6:43b and 6:47).

The image of bread threaded the themes from 6:44-46 together: God's initiative in the ministry of Jesus, the source and witness of Jesus, and the power to raise up the faithful. As THE food staple, bread represented life. As the heavenly bread, Jesus would feed the world by 1) "coming down from heaven" (a reference to his source and witness) and 2) giving bread to the faithful so that "he might eat and not die" and might "live into the final age" (a reference to the resurrection).

Ultimately, the Father gave this bread (i.e., the life of Jesus) for "the life of the world." In other words, salvation became an extension of creation, for the death and resurrection of Christ would usher in a new time and new creation. Followers would receive the "bread of life" as a result of the Father's invitation.

What spiritual experiences have you had in Communion? How has the Eucharist helped you live, renewed your faith, and given you hope?

What a life insurance policy Jesus offers us! In the bread and wine of Eucharist, he gives us the means to life everlasting. It is not a hedge against the unexpected, but a sure promise that we will live despite what will happen.

The cost is so small, yet so few want to pay. It seems parting with our money is easier than parting with our trust. Yet, who else should we trust with our lives?

Who else should we trust? On a piece of paper, write down a list of the people you trust in life in one column. In the other column, write down why you trust them. Where does God fit on that sheet? Use this exercise as a reflection on the place of God in life and his offer to you that the Eucharist represents.

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