ALL MEN WILL BE SAVED?

Twenty-sixth Sunday in Ordinary Time

Is-26 Ħadd matul is-Sena

Messalin B p 475

Reading 1   -   Numbers 11:25-29

The LORD came down in the cloud and spoke to Moses. Taking some of the spirit that was on Moses, the LORD bestowed it on the seventy elders; and as the spirit came to rest on them, they prophesied. Now two men, one named Eldad and the other Medad, were not in the gathering but had been left in the camp. They too had been on the list, but had not gone out to the tent; yet the spirit came to rest on them also, and they prophesied in the camp. So, when a young man quickly told Moses, "Eldad and Medad are prophesying in the camp, " Joshua, son of Nun, who from his youth had been Moses?aide, said, "Moses, my lord, stop them." But Moses answered him, "Are you jealous for my sake? Would that all the people of the LORD were prophets! Would that the LORD might bestow his spirit on them all!"   This is the Word of the Lord.

L-Ewwel Qari   -   mill-Ktieb tan-Numri 11, 25-29

F'dak iż-żmien,  Il-Mulej niżel fi sħaba jkellem 'il Mose', u ħa mill-ispirtu li kellu fih, u tah lis-sebgħin xiħ; u ġara li, hekk kif l-ispirtu qagħad fuqhom, bdew jipprofetizzaw, imma ma ssoktawx. Issa fil-kamp kien baqa' żewġt irġiel, wieħed jismu Eldad u  l-ieħor Medad,  u fuqhom ukoll niżel l-ipirtu. Hekk dawn ġew magħduda mal-magħżulin għax, għalkemm  ma marrux fit-Tinda,  bdew jipprofetizzaw fil-kamp. Dlonk mar wieħed żagħżugħ jgħarraf b'dan il-Mose' u qallu: "Eldad u Medad qegħdin jipprofetizzaw fil-kamp." U Ġożwe' bin Nun, li minn ċkunitu kien qaddej ta' Mose', qabad u qal:  "Sidi Mose', tħallihomx aktar." Iżda' Mose' wieġbu:  "Jaqaw qiegħed tgħir minħabba fija? Jalla l-poplu tal-Mulej ikun kollu profeti, u jalla l-Mulej iqiegħed fuqhom l-ispirtu tiegħu." Il-Kelma tal-Mulej 

Responsorial Psalm                      Psalm 19:8, 10, 12-13, 14

R. (9a) The precepts of the Lord give joy to the heart.

The law of the LORD is perfect,
refreshing the soul;
the decree of the LORD is trustworthy,
giving wisdom to the simple.                   R/

The fear of the LORD is pure,
enduring forever;
the ordinances of the LORD are true,
all of them just.                                                                R/

Though your servant is careful of them,
very diligent in keeping them,
Yet who can detect failings?
Cleanse me from my unknown faults!   R/

From wanton sin especially, restrain your servant;
let it not rule over me.
Then shall I be blameless and innocent
of serious sin.                                                                    R/

Salm Responsorjali      -    Salm 18 (19)

      R/     Il-preċetti tal-Mulej dritti, u jiferrħu l-qalb.

Il-liġi tal-Mulej perfetta, u tagħti l-ħajja;

ix-xhieda tal-Mulej hi sewwa,

u tgħallem lil min ma jafx.                          R/

Il-biża' tal-Mulej sinċier,

u jibqa' għal dejjem;

il-ġudizzji tal-Mulej sewwa,

u mseddqa għalkollox.                 R/

Fehemhom sewwa l-qaddej tiegħek;

ħlas tajjeb għandu min iħarishom.

In-nuqqas  min jista'  jagħrfu?

Minn dak li ma nafx bih saffini.  R/

Mill-kburija wkoll ħares il-qaddej tiegħek,

tħalliha qatt  taħkimni.

Imbagħad inkun bla ħtija

u ħieles minn dnub kbir.                             R/

Reading 2                 James 5:1-6

Come now, you rich, weep and wail over   your impending miseries.  Your wealth has rotted away, your clothes  have become moth-eaten, your gold and silver have  corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days. Behold, the wages you withheld from the workers who harvested your fields are crying aloud; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter. You have condemned; you have murdered the righteous one; he offers you no resistance. This is the Word of the Lord.

It-Tieni Qari   -    mill-Ittra ta' San Ġakbu  5, 1-6

Ejjew issa, intom il-għonja, ibku u  ixhru fuq l-għawġ li ġej fuqkom! Ġidkom  tħassar, ħwejjiġkom kilithom il-kamla. Id-deheb u l-fidda tagħkom rabbew is-sadid,  u s-sadid tagħkom  għad jixhed  kontra tagħkom u jiklilkom ġisimkom bħal nar. Ħżintu  l-ġid fl-aħħar jiem!  Ara, il-ħlas tal-ħaddiema li ħasdu l-għelieqi tagħkom  –  ħlas li intom żammejtuhulhom   bil-qerq – qiegħed jgħajjat kontra tagħkom, u l-biki  ta' dawk li ħasdu wasal f'widnejn il-Mulej tal-eżerċti.  Fuq l-art għextu fix-xalar u l-lussu;  qgħadtu tissemmnu għall-jum tal-qatla.   Intom ikkundannajtu l-ġust,   qtitluh għax ma jistax jiqfilkom!  Il-Kelma tal-Mulej

Gospel   -  Mark 9:38-43, 45, 47-48

At that time, John said to Jesus,  "Teacher, we saw someone driving out  demons in your name, and we tried to prevent him because  he does not follow us." Jesus replied, "Do not prevent him. There is no one who performs a  mighty deed in my name who can at the same time speak ill of me. For whoever is not against us is for us. Anyone who gives you a cup of water to drink because you belong to Christ,  amen, I say to you, will surely not lose his reward. "Whoever causes one of these little ones  who believe in me to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea. If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go to  hell, into the unquenchable fire. And if your foot causes you to sin, cut if off. It is better for you to enter into life crippled than with two feet to be thrown into hell. And if your eye causes you to sin, pluck it out. Better for you to enter into the  kingdom of God with one eye than with two eyes to be thrown into hell, where 'their worm does not die, and  the fire is not quenched.'"   This is the Word of the Lord.

 L-Evanġelju   -    skont San Mark 9, 38-43. 45. 47-48

F'dak iż-żmien,  Ġwanni qal lil Ġesu': "Mgħallem, wieħed raġel, li soltu ma jkunx magħna, rajnieh ikeċċi x-xjaten f'ismek u ridna nżommuh, għax hu mhuxiex wieħed minn  tagħna." Imma Ġesu' qal:  "La żżommuhx, le,  għax ma hemm ħadd li se jagħmel miraklu f'ismi u  mbagħad malajr se jkollu ħila jgħid kontra tiegħi. Għax min mhuxiex kontra tagħna, huwa magħna. Min jagħtikom tazza ilma x'tixorbu għax intom tal-Messija, ngħidilkom is-sewwa li ma jibqax mingħajr il-ħlas tiegħu. Imma min jagħti skandlu lil wieħed minn dawn iċ-ċkejknin li  jemmnu fija, ikun jaqbillu jekk jorbtulu ma' għonqu ġebla tat-tħin minn dawk li jdawru l-ħmir u jixħtuj fil-baħar. U jekk idek hija għalik okkażjoni ta' dnub, aqtgħha barra; jaħbatlek aħjar li tidħol b'id waħda, milli tmur  b'idejk it-tnejn fl-infern, fin-nar li ma jintefiex. U jekk riġlek hu għalik okkażjoni ta' dnub, aqtgħu barra; jaħbatlek aħjar li tidħol b'riġel wieħed fil-ħajja milli  tinxteħet  b'riġlejk it-tnejn fl-infern. U jekk għajnek hi għalik okkażjoni ta' dnub, aqlagħħa barra; jaħbatlek aħjar li tidħol b'għajn waħda fis-Saltna ta' Alla milli  tinxteħet b'għajnejk it-tnjen fl-infern, fejn id-dud tagħhom ma jmutx u fejn in-nar ma jintefiex."  Il-Kelma tal-Mulej.

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Father Cantalamessa on Salvation

He that is not against us is for us

One of the apostles, John, saw demons cast out in the name of Jesus by one who did not belong to the circle of disciples and forbade him to do so. On recounting the incident to the master, he is heard to reply: "Do not forbid him ... For he that is not against us is for us" (Mark 9:39, 40).

This is a topic of great current importance. What to think of those who are outside, who do something good and show signs of the spirit, yet without believing in Christ and adhering to the Church. Can they also be saved?   Theology has always admitted the possibility, for God, of saving some people outside the ordinary ways, which are faith in Christ, baptism and membership in the Church.

This certainty has been affirmed in the modern age, after geographic discoveries and increased possibilities of communication among peoples made it necessary to take note that there are innumerable people who, through no fault of their own, have never heard the proclamation of the Gospel, or have heard it in an improper way, from conquistadors and unscrupulous colonizers that made it quite difficult to accept.

The Second Vatican Council said that "the Holy Spirit offers everyone the possibility, in a way known only to God, to be associated with this paschal mystery of Christ and, therefore, to be saved" ["Gaudium et Spes," no. 22. Editor's note].

Has our Christian faith changed? No, as long as we continue to believe two things: First, that Jesus is, objectively and in fact, the only mediator and savior of the whole human race, and that also those who do not know him, if they are saved, are saved thanks to him and his redeeming death. Second, that also those who, still not belonging to the visible Church, are objectively "oriented" toward her, form part of that larger Church, known only to God.

In our Gospel passage, Jesus seems to require two things from these people "outside": that they are not "against" him, that is, that they do not positively combat the faith and its values, namely, that they do not willingly place themselves against God.

Second, that, if they are unable to serve and love God, that they at least serve and love his image, which is man, especially the needy. It says, in fact, continuing with our passage, still speaking of those "outside": "whoever gives you a cup of water to drink because you bear the name of Christ, will by no means lose his reward."

However, having clarified the doctrine, I believe it is also necessary to rectify something more: our interior attitude, our psychology as believers. One can understand, but not share, the poorly concealed contrariety of certain believers on seeing every exclusive privilege fall which is linked to their faith in Christ and membership in the Church: "Then, of what use is it to be good Christians?"

We should, on the contrary, rejoice immensely given these new openings of Catholic theology. To know that our brothers outside of the Church also have the possibility of being saved: What is there more liberating and confirming of God's infinite generosity and will than "that all men be saved" (1 Timothy 2:4)? We should make the desire of Moses our own as recorded in Sunday's first reading: "Would that the Lord might bestow his spirit on them all! (Numbers 11:29)."

Knowing this, should we leave everyone in peace in their own conviction and cease to promote faith in Christ, given that one can also be saved in other ways? Of course not.

But what we should do is emphasize the positive more than the negative reason. The negative is: "Believe in Jesus, because whoever does not believe in him will be eternally condemned"; the positive reason is: "Believe in Jesus, because it is wonderful to believe in him, to know him, to have him next to one as savior, in life and in death."   [Translation from the Italian original by ZENIT]   © Innovative Media Inc.

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: "What were you discussing?"

Twenty-fifth Sunday in Ordinary Time

Lectionary: 134

Il-25 Ħadd matul is-sena

Messalin B pp 469

Reading 1       WISDOM 2:12, 17-20

The wicked say: Let us beset the just one, because he is obnoxious to us; he sets himself against our doings, reproaches us for transgressions of the law and charges us with violations of our training. Let us see whether his words be true; let us find out what will happen to him. For if the just one be the son of God, God will defend him and deliver him from the hand of his foes. With revilement and torture let us put the just one to the test that we may have proof of his gentleness and try his patience. Let us condemn him to a shameful death; for according to his own words, God will take care of him.  This is the Word of the Lord.

L-Ewwel Qari           - mill-Ktieb ta' l-Għerf 2, 12, 17-20

In-nies il-ħżiena qalu:   Nonsbulu lill-ġust għaliex hu xkiel għalina fi triqitna hu kontra l-għemejjel tagħna, iċanfarna għax niksru l-Liġi u jixlina għax immorru kontra t-tagħlim li ħadna.   Ħa naraw hux veru kliemu, naraw  fl-aħħar x'se jsir minnu. Jekk il-ġust  hu iben Alla, jaqbeż għalih Alla, u jeħilsu minn   id l-għedewwa tiegħu. Inġarrbuh   bit-tagħjir u l-moħqrija, biex naraw xi tjubija għandu u nkejlu sa fejn jasal sabru. Naqtgħuhielu għall-mewt b'mistħija, għax, kif għid hu, għandu min iħarsu" Il-Kelma tal-Mulej

Responsorial Psalm        PSALM 54:  3-4, 5, 6 AND 8

O God, by your name save me,
and by your might defend my cause.
O God, hear my prayer;
hearken to the words of my mouth.

      R. The Lord upholds my life.

For the haughty men have risen up against me,
the ruthless seek my life;
they set not God before their eyes.

R. The Lord upholds my life.

Behold, God is my helper;
the Lord sustains my life.
Freely will I offer you sacrifice;
I will praise your name, O LORD, for its goodness.

R. The Lord upholds my life.

Salm Responsorjali.  -   Salm 53 (54)

R/           Alla hu dak li jżommni.

B'isemek,  O Alla,  salvani;

agħmilli  ħaqq  bil-qawwa tiegħek.

Isma', O Alla, it-talba tiegħi,

agħti widen għal kliem fommi.                                R/

Għax nies kburin qamu kontrija,

nies kefrin jonsbuli ħajti;

ma jżommux 'l Alla quddiem għajnejhom.         R/

Ara, Alla l-għajnuna tiegħi,

il-Mulej hu dak li jżommni.

Minn qalb noffrilek is-sagrifiċċju,

irrodd ħajr ll ismek,  għax hu tajjeb.                       R/ 

Reading 2          JAmeS 3:16—4:3

Beloved: Where jealousy and selfish ambition exist, there is disorder and every foul practice.  But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.  And the fruit of righteousness is sown in peace for those who cultivate peace. Where do the wars and where do the conflicts among you come from?  Is it not from your passions that make war within your members?  You covet but do not possess.  You kill and envy but you cannot obtain;  you fight and wage war.  You do not possess because you do not ask.  You ask but do not receive, because you ask wrongly, to spend it on your passions.   This is the Word of the Lord.

It-Tieni Qari   -    mill-Ittra ta' San Ġakbu 3.16-17; 4.13

Għeżież,  fejn hemm il-għira u l-ġlied, hemm issib  it-taqlib u kull xorta ta' ħażen. Il-għerf li ġej mis-sema,  qabel kollox hu għerf safi, imbagħad hu għerf li   jfittex is-sliem, it-tjubija u l-ħlewwa; huwa  kollu ħniena u frott tajjeb, bla  ma jħares lejn l-uċuħ u bla qerq. Dawk  li jfittxu  s-sliem jiżirgħu fis-sliem u jkollhom il-frott tal-ġustizzja. Mnejn hu ġej il-ġlied u t-tilwim bejniethom? Jaqaw mhux minn dan, mill-passjonijiet li  hemm jitqabdu f'ġisimhom?  Tixtiequ, u ma ssibu xejn; imbagħad toqtlu u tgħiru,  bla ma tistgħu tieħdu xejn; imbagħad tiġġieldu u titqabdu.   Ma għandkom xejn għax ma titolbux. Titolbu, u ma tkisbux, għax titolbu ħażin: titolbu ħa jkollkom xi tberbqu fix-xalar.   Il-Kelma tal-Mulej

Gospel                 MarK 9:30-37

Jesus and his disciples left from there and began a journey through Galilee, but he did not wish anyone to know about it.  He was teaching his disciples and telling them, “The Son of Man is to be handed over to men and they will kill him, and three days after his death the Son of Man will rise.”  But they did not understand the saying, and they were afraid to question him. They came to Capernaum and, once inside the house, he began to ask them, “What were you arguing about on the way?”  But they remained silent. They had been discussing among themselves on the way who was the greatest.  Then he sat down, called the Twelve, and said to them, “If anyone wishes to be first, he shall be the last of all and the servant of all.”  Taking a child, he placed it in the their midst, and putting his arms around it, he said to them, “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.”

L-Evanġelju    -   Qari skond San Mark 9, 30-37

F'dak iż-żmien,  Ġesu' u d-dixxipli tiegħu għaddew minn nofs il-Galilija,  u ma ried lil ħadd ikun jaf, għax beda jgħallem lid-dixxipli tiegħu u jgħidilhom: "Bin il-bniedem se jingħata f'idejn il-bnedmin u joqluh; u meta jkun maqtul, wara tlitt ijiem iqum mill-mewt." Iżda huma  ma fehmuhx dan il-kliem, u   beżgħu jistaqsuh. Waslu Kafarnahum; u meta kien d-dar staqsiehom: "X'kont qegħdin titħaddtu bejnietkom fit-triq?" Iżda huma baqgħu siekta, għax fit-triq qagħdu  jitħaddtu bejniethom fuq min kien l-akbar. Imbagħad qagħad bilqiegħda, sejjaħ lit-Tnax, u  qalilhom:  "Jekk xi ħadd irid ikun l-ewwel wieħed,  għandu joqgħod  wara kulħadd u jkun qaddej ta' kulħadd."  U ressaq lejh tfajjel ċkejken, qegħdu f'nofshom, ħaddnu bejn dirgħajh u qalilhom: "Kull min jilqa' wieħed minn dawn iċ-ċkejknin minħabba f'ismi, ikun jilqa' lili; u  min jilqa' lili, jkun jilqa' mhux lili, imma lil dak li bagħatni.   Il-Kelma tal-Mulej

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Commentary:   

Father Cantalamessa on Being No. 1, for Christ -

"Whoever Is Great in Service, Is Great"

"And he sat down and called the Twelve; and he said to them, 'If any one would be first, he must be last of all and servant of all.'" Does Jesus condemn with these words the desire to excel, to do great things in life, to give the best of oneself, and favors instead laziness, a defeatist spirit and the negligent?

So thought the philosopher Nietzsche, who felt the need to combat Christianity fiercely, guilty in his opinion of having introduced into the world the "cancer" of humility and self-denial. In his work "Thus Spoke Zarathustra" he opposes this evangelical value with the "will to power," embodied by the superman, the man of "great health," who wishes to raise, not abase, himself.

It might be that Christians sometimes have misinterpreted Jesus' thought and have given occasion to this misunderstanding. But this is surely not what the Gospel wishes to tell us. "If any would be first": therefore, it is possible to want to be first, it is not prohibited, it is not a sin. With these words, not only does Jesus not prohibit the desire to be first, but he encourages it. He just reveals a new and different way to do so: not at the cost of others, but in favor of others. He adds, in fact: "he must be last of all and servant of all."

But what are the fruits of one or the other way of excelling? The will to power leads to a situation in which one imposes oneself and the rest serve; one is "happy" -- if there can be happiness in it -- and the rest unhappy; only one is victor, all the rest are vanquished; one dominates, the rest are dominated.

We know with what results the idea of the superman was implemented by Hitler. But it is not just Nazism; almost all the evils of humanity stem from that root. In the Second Reading of this Sunday, James asks himself the anguishing and perennial question: "What causes wars?" In the Gospel, Jesus gives us the answer: the desire for predominance. Predominance of one nation over another, of one race over another, of a party over the others, of one sex over the other, of one religion over another.

In service, instead, all benefit from the greatness of one. Whoever is great in service, is great and makes others great; rather than raising himself above others, he raises others with him. Alessandro Manzoni concludes his poetic evocation of Napoleon's ventures with the question: "Was it true glory? In posterity the arduous sentence." This doubt, about whether or not it was truly glory, is not posed for Mother Teresa of Calcutta, Raoul Follereau and all those who daily serve the cause of the poor and those wounded by wars, often risking their own lives.

Only one doubt remains. What to think of antagonism in sports and competition in business? Are these things also condemned by Christ's words? No, when they are contained within the limits of good sportsmanship and good business, these things are good, they serve to increase the level of physical capability and ... to lower prices in trade. Indirectly, they serve the common good. Jesus' invitation to be the last certainly doesn't apply to cycling or Formula 1 races!

But precisely, sport serves to clarify the limit of this greatness in relation to service. "In a race all the runners compete, but only one receives the prize," says St. Paul (1 Corinthians 9:24). Suffice it to remember what happens at the end of a 100-meter flat race: The winner exults, is surrounded by photographers and carried triumphantly in the air. All the rest go away sad and humiliated. "All run, but only one receives the prize."

St. Paul extracts, however, from athletic competitions also a positive teaching: "Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable [crown, eternal life, from God]." A green light, therefore, to the new race invented by Christ in which the first is the one who makes himself last of all and serves all.
[Translation by ZENIT]     © Innovative Media Inc.

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The Ways of the Lord!

Twenty-fourth Sunday in Ordinary Time

L-24 Ħadd matul is-Sena

Messalin B pp 463

Reading 1     -            Isaiah  50:5-9a

The Lord GOD opens my ear that I may hear;  and I have not rebelled, have not turned back.  I gave my back to those who beat me,  my cheeks to those who plucked my beard; my face I did not shield  from buffets and spitting.  The Lord GOD is my help,  therefore I am not disgraced;  I have set my face like flint,  knowing that I shall not be put to shame. He is near who upholds my right;  if anyone wishes to oppose me,  let us appear   together. Who disputes my right?  Let that man confront me.  See, the Lord GOD is my help; who will prove me wrong?  This is the Word of The Lord.

L-Ewwel Qari   -   mill-Profeta Isaija  50, 5-9a

Sidi l-Mulej fetaħli widinti, u jiena ma webbistx rasi, ma rġajtx lura.  Tajt dahri lil dawk li jkunu jsawtuni, ħaddejja lil dawk li kienu jnittfuli lħiti; ma ħbejtx wiċċi mit-tagħjir u l-bżieq. Sidi l-Mulej jgħinni,  għalhekk ma nitħawwadx;  għalhekk għamilt wiċċi bħaż-żnied; jien naf li ma jkollix mniex nistħi. Dak li jagħmel ġustizzja miegħi jinsab fil-qrib.  Min  se jeħodha miegħi?  Ħa noqogħdu  għall-ħaqq flimkien!  Min hu kontra tiegħi?  Ħa jersaq lejja! Ara, Sidi l-Mulej jgħinni:  min se jagħtini tort?  Il-Kelma tal-Mulej

Responsorial Psalm          -           PSALM 114:1-2, 3-4, 5-6, 8-9

I love the LORD because he has heard
my voice in supplication,
Because he has inclined his ear to me
the day I called.                                                                R/  

R. (9) I will walk before the Lord, in the land of the living.

The cords of death encompassed me;
the snares of the netherworld seized upon me;
I fell into distress and sorrow,
And I called upon the name of the LORD,
"O LORD, save my life!"                                 R/

R. (9) I will walk before the Lord, in the land of the living.

Gracious is the LORD and just;
yes, our God is merciful.
The LORD keeps the little ones;
I was brought low, and he saved me.                     R/

R. (9) I will walk before the Lord, in the land of the living.

For he has freed my soul from death,
my eyes from tears, my feet from stumbling.
I shall walk before the Lord
in the land of the living.                                               R/
R. (9) I will walk before the Lord, in the land of the living.

Salm Responsorjali     -  Salm 114  (116)

Inħobb il-Mulej,

għax sama' leħen it-tħannin tiegħi;

għaliex hu tani  widen

fil-jum li fih sejjaħtlu.

R/    Jien nimxi quddiem il-Mulej, f'art il-ħajjin.

Il-ħbula tal-mewt dawruni,

irbit tal-imwiet ħakimni;

fin-niket u l-hemm sibt ruħi.

Imma isem il-Mulej sejjaħt:

"Mulej, nitolbok, salvani!"

R/    Jien nimxi quddiem il-Mulej, f'art il-ħajjin.

Ħanin  il-Mulej, u ġust;

Twajjeb hu Alla tagħna.

Iħares id-dgħajfa l-Mulej;

jien kont magħkus, u hu ħelisni.

R/    Jien nimxi quddiem il-Mulej, f'art il-ħajjin.

Għax  mill-mewt ħelisli 'l ħajti,

lil għajnejja mid-dmugħ,

u 'l riġlejja mit-tfixkil.

Jien nimxi quddiem il-Mulej

f'art il-ħajjin.                                                      R/

R/    Jien nimxi quddiem il-Mulej, f'art il-ħajjin.

Reading 2     -    James 2:14-18

What good is it, my brothers and sisters,  if someone says he has faith but does not have works?  Can that faith save him?  If a brother or sister has nothing to wear  and has no food for the day,  and one of you says to them,  "Go in peace, keep warm, and eat well, " but you do not give them the necessities of the body,  what good is it?  So also faith of itself,  if it does not have works, is dead.  Indeed someone might say,  "You have faith and I have works."  Demonstrate your faith to me without works,  and I will demonstrate my faith to you from my works.  This is the Word of The Lord.

It-Tieni Qari   -    mill-Ittra ta' San Ġakbu  2, 14-18

X'jiswa, ħuti, li wieħed igħid li għandu l-fidi, jekk ma jurihiex fl-egħmil tiegħu? Jaqaw  tista' ssalvah din il-fidi? Jekk ħuk, jew oħtok, ma jkollhomx x'jilbsu u Jjonqoshom l-ikel ta' kuljum, u wieħed minnkom igħidilhom, 'Morru bis-sliem, isħnu u kulu sa tixbgħu,' bla ma jagħtihom dak li hu meħtieġ   għall-ġisem, dan x'jiswa'? Hekk ukoll il-fidi:  jekk tkun weidha u ma  jkollhiex l-għemil, tkun mejta fiha nnifisha.  Imma xi ħadd jista' jgħid,  "Inti għandek il-fidi u jiena l-għemil." Urini l-fidi tiegħek mingħajr l-għemil, u jien nurik il-fidi tiegħi mill-għemil tiegħi.  Il-Kelma tal-Mulej

Gospel                                   Mark 8:27-35

Jesus and his disciples set out for the villages of Caesarea Philippi. Along the way he asked his disciples, "Who do people say that I am?" They said in reply, "John the Baptist, others Elijah, still others one of the prophets." And he asked them, "But who do you say that I am?" Peter said to him in reply, "You are the Christ." Then he warned them not to tell anyone about him. He began to teach them that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days. He spoke this openly. Then Peter took him aside and began to rebuke him. At this he turned around and, looking at his disciples, rebuked Peter and said, "Get behind me, Satan. You are thinking not as God does, but as human beings do." He summoned the crowd with his disciples and said to them, "Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it." This is the Word of The Lord

L-Evanġelju    -   Qari skont  San Mark 8, 27-35

F'dak iż-żmien,   telaq Ġesu' flimkien mad-dixxipli tiegħu  lejn l-irħula ta' Ċesarija ta' Filippu.  Huma u mexjin, lid-dixxipli tiegħu għamlilhom din il-mistoqsija: "Min igħidu n-nies li jien?"  Weġbuh u qalulu:  "Ġwanni l-Battista; oħrajn, Elija;   u oħrajn, wieħed mill-profeti."  Staqsiehom: "Imma intom,  min tgħidu li jien?"  Qabeż Pietru u qallu:  "Inti l-Messija."  Imbagħad ordnalhom ħafna biex ma jitkellmu ma' ħadd fuqu.  U beda jgħallimhom fuq li kien meħtieġ li   Bin il-bniedem ibati ħafna,   ikun miċħud mix-xjuħ u mill-qassisin il-kbar u l-kittieba,   joqtluh, u  wara tlitt ijiem jerġa jqum.  .  Fuq dan kellimhom ċar.  Pietru ġibdu lejh u beda jlumu.  Iżda hu dar iħares lejn id-dixxipli tiegħu, u ċanfar lil Pietru u qallu:  "Itlaq minn quddiemi, ja xitan, għax mintix   taħseb  fil-ħwejjeġ ta' Alla, imma f'dawk tal-bnedmin!"  Sejjaħ lejh in-nies flimkien mad-dixxipli tiegħu u qalilhom:  "Jekk xi ħadd irid jiġi warajja, għandu jiċħad lilu nnifsu,  jerfa' salibu, u jimxi warajja.  Għax min irid isalva ħajtu, jitlifha;  imma min    jitlef ħajtu għall-imħabba tiegħi u tal-Evanġelju, isalvaha."  Għax x'jiswielu l-bniedem jekk jikseb id-dinja kollha u   mbagħad jitlef ħajtu?"  Il-Kelma ta' Mulej

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Commentary:

Father Cantalamessa Asks:

Who Is Jesus for You?

The three synoptic Gospels refer to the episode of Jesus when, in Caesarea Philippi, he asked his apostles what people thought of him. The common fact in the three Gospels is Peter's response: "You are the Christ."  Matthew adds: "the Son of the living God" (Matthew 16:16) which could, however, be a manifestation due to the faith of the Church after Easter.  Soon the title "Christ" became Jesus' second name. It is mentioned more than 500 times in the New Testament, almost always in the composite form "Jesus Christ" or "Our Lord Jesus Christ." 

However, it was not so in the beginning. Between Jesus and Christ a verb was understood: "Jesus is the Christ." To say "Christ" was not to call Jesus by his name, but to make an affirmation about him.  Christ, we know, is the Greek translation of the Hebrew Mashiah, or Messiah, and both mean "anointed." The term derives from the fact that in the Old Testament kings, prophets and priests, at the moment of their election, were consecrated through an anointing with perfumed oil. 

But increasingly in the Bible there clearly is talk of a special anointed or consecrated one who will come in the end times to fulfill God's promises of salvation to his people. It is the so-called biblical messianism, which takes on different hues according to how the Messiah is seen as a future king (royal messianism) or as Daniel's son of man (apocalyptic messianism).  The whole primitive tradition of the Church is unanimous in proclaiming that Jesus of Nazareth is the awaited Messiah. He himself, according to Mark, will proclaim himself such before the Sanhedrin. To the question of the High Priest: "Are you the Christ, the Son of the Blessed?" He replies: "I am" (Mark 14:61 ff.).    

So much more disconcerting, therefore, is the continuation of Jesus' dialogue with the disciples in Caesarea Philippi: "And he commanded them energetically not to speak about him to any one."  However, the motive is clear. Jesus accepts being identified with the awaited Messiah, but not with the idea that Judaism had made for itself of the Messiah. In the prevailing opinion, the Messiah was seen as a political and military leader who would liberate Israel from pagan dominion and establish the kingdom of God on earth by force.    Jesus had to profoundly correct this idea, shared by his own apostles, before allowing them to talk of him as the Messiah. To this end is oriented the discourse that follows immediately: "And he began to teach them that the Son of Man must suffer many things."  

The harsh word addressed to Peter, which seeks to dissuade him from such thoughts: "Get behind me, Satan!" is identical with that addressed to the tempter of the desert.  In both cases, in fact, it is about the same attempt to deflect him from the path that the Father has indicated to him -- that of the suffering servant of Yahweh -- to another which is "according to men, not according to God." 

Salvation will come from the sacrifice of himself, from "giving his life in ransom for many," not from the elimination of the enemy. In this way, from a temporal salvation one passes to an eternal salvation, from a particular salvation -- destined for only one people -- one passes to a universal salvation. 

Regrettably we must state that Peter's error has been repeated in history. Also certain men of the Church, and even Successors of Peter, have behaved at certain times as if the Kingdom of God was of this world and should be affirmed with the victory (if necessary also with arms) over enemies, instead of doing so with suffering and martyrdom. 

All the words of the Gospel are timely, but the dialogue of Caesarea Philippi is so in an altogether special way. The situation has not changed. Also today, people have very diverse opinions on Jesus: a prophet, a great teacher, a great personality. It has become fashionable to present Jesus in shows and novels, in customs and in the strangest messages. The "Da Vinci Code" is only the latest in a long series. 

In the Gospel, Jesus does not seem to be surprised by people's opinions, nor does he take time to deny them. He only poses a question to his disciples, and he does so also today: "For you, who am I for you?"  A leap must be taken that does not come from the flesh or from blood, but is a gift of God which must be accepted through the docility of an interior light from which faith is born. Every day there are men and women who take this leap. 

Sometimes it is famous people -- actors, actresses, men of culture -- and then they make news. But infinitely more numerous are the unknown believers. At times nonbelievers interpret these conversions as weakness, sentimental crises or a search for popularity, and it might be that in some cases it is so. But it would be a lack of respect of the conscience of the rest to cast discredit on every story of conversion. 

One thing is certain: Those who have taken this leap will not go back for anything in the world, and more than that, they are surprised to have been able to live for so long without the light and strength that comes from faith in Christ. 

Like St. Hillary of Poitiers, who converted when he was an adult, they are willing to exclaim: "Before knowing you, I did not exist."

[Translation by ZENIT]   © Innovative Media Inc.

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23^rd  Sunday in Ordinary Time

Lectionary: 128

It-23 Ħadd matul is-Sena

Messalin B pp 458

Reading 1        ISAIAH 35:4-7A

Thus says the LORD: Say to those whose hearts are frightened:  Be strong, fear not! Here is your God, he comes with vindication; with divine recompense he comes to save you. Then will the eyes of the blind be opened, the ears of the deaf be cleared; then will the lame leap like a stag, then the tongue of the mute will sing. Streams will burst forth in the desert, and rivers in the steppe. The burning sands will become pools,  and the thirsty ground, springs of water.  This is the Word of the Lord.

L-Ewwel Qari  -   mill-Profet Isaija  35, 4 – 7a

Għidu lil dawk b'qalbhom imbeżżgħa: "Agħmlu l-ħila, la tibżgħux! Araw,  Alla  tagħkom gej jitħallas; il-ħlas ta' Alla  wasal; Hu   stess ġej biex isalvakom." Imbagħad jinfetħu għajnejn il-għomja, jinfetħu widnejn it-torox. Imbagħad iz-zopp jaqbeż bħal għaqżiela  u lsien l-imbikkma  jinħall bil-ferħ. Iva, igelgel l-ilma fid-deżert, u l-widien fix-xagħri. L-art maħruqa tinbidel  f'għadira, u l-art niexfa f'għejun ta' ilma  ġieri. Il-Kelma tal-Mulej

Responsorial Psalm                              PSalm 146:7, 8-9, 9-10

The God of Jacob keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Praise the Lord, my soul!

The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Praise the Lord, my soul!

The fatherless and the widow the LORD sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Praise the Lord, my soul!

Salm Responsorjali   -  Salm 145 (146)

Il-Mulej iżomm kelmtu għal dejjem,

jagħmel ħaqq lill-maħqurin,

u  jagħti  l-ħobż lill-imġewħin.

Il-Mulej jeħles lill-imjassrin.

R/     Faħħar, ruħ tiegħi, il-Mulej!

Il-Mulej jiftaħ għajnejn il-għomja;

il-Mulej jerfa' lill-milwijin;

il-Mulej iħobb lill-ġusti;

il-Mulej jħares lill-barranin.

R/     Faħħar, ruħ tiegħi, il-Mulej!

Hu li  jżomm lill-iltim u ill-armla,

imma lill-ħżiena jħarbatilhom triqathom

Il-Mulej isaltan għal dejjem;

Alla tiegħek, Sijon, minn nisel għal nisel.

R/     Faħħar, ruħ tiegħi, il-Mulej!

Reading 2                     JAMES 2:1-5

My brothers and sisters, show no partiality as you adhere to the faith in our glorious Lord Jesus Christ. For if a man with gold rings and fine clothes comes into your assembly, and a poor person in shabby clothes also comes in, and you pay attention to the one wearing the fine clothes and say, “Sit here, please, ” while you say to the poor one, “Stand there, ” or “Sit at my feet, ” have you not made distinctions among yourselves and become judges with evil designs? Listen, my beloved brothers and sisters. Did not God choose those who are poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?  This is the Word of the Lord.

It-Tieni Qari    -- mill-Ittra ta' San Ġakbu 2, 1-5

Ħuti;  tħallux  il-fidi f'Ġesu' Kristu, il-Mulej  tagħna  tal-glorja, mal-ħarsien lejn l-uċuħ. Għax jekk fil-laqgħa tagħkom jidħol xi ħadd biċ-ċrieket tad-deheb f'subgħajh u bi lbies ilellex,  imbagħad jidħol xi  ħaddieħor  fqir liebes imċerċer, u intom idduru ma' dak  bl-ilbies ilellex, u tgħidulu: "Int oqgħod komdu hawn bilqiegħda" waqt li lill-fqir tgħidulu:   "Int oqgħod  bilwieqfa" jew, "Oqgħod bilqiegħda fuq il-mirfes ta' riġlejja", ma jidhrilkomx li tkunu qegħdin tagħmlu għażla bejniethom,  u hekk issiru mħallfin qarrieqa? Isimgħu,  ħuti għeżież: mhux Alla kien li għażel lill-foqra   għad-dinja biex jistagħnu fil-fidi u jsiru werrieta tas-Saltna  li hu wiegħed  lil dawk li jħobbuh?   Il-Kelma tal-Mulej  

Gospel                          MARK 7:31-37

Again Jesus left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis.  And people brought to him a deaf man who had a speech impediment and begged him to lay his hand on him. He took him off by himself away from the crowd.  He put his finger into the man’s ears and, spitting, touched his tongue; then he looked up to heaven and groaned, and said to him, “Ephphatha!”— that is, “Be opened!” — And immediately the man’s ears were opened, his speech impediment was removed, and he spoke plainly.  He ordered them not to tell anyone.  But the more he ordered them not to, the more they proclaimed it.  They were exceedingly astonished and they said, “He has done all things well.  He makes the deaf hear and the mute speak.”  This is the Word of the Lord.

L-Evanġelju  --   skont San Mark  --  7, 31-37

F'dak iż-żmien,  Ġesu',  telaq mill-inħawi tal-belt ta' Tir, għadda minn Sidon lejn il-baħar tal-Galilija,  fl-inħawi tad-Dekapoli. U ġibulu wieħed,  trux u mbikkem,u  talbuħ  iqegħidlu idu fuqu. Ġesu' ħarġu għalih waħdu minn qalb in-nies,  daħħal subgħajh f'widnjeh u messlu lsienu fir-riq tiegħu. Imbagħad refa' għajnejh lejn is-sema, tniehed tnehida, u qallu:   "Effata", jiġifieri, "Infetaħ!" U minnufih widnejh infetħulu, l-irbit ta' lsienu nħallu  u qabad jitkellem sewwa. Ġesu' wissiehom biex ma jgħidu lil ħadd; iżda aktar ma wissiehom, aktar bdew ixandruh. U mimlijin bil-għaġeb, bdew igħidu: "Kollox għamel tajjeb;  jagħti s-smigħ lit-torox u l-kliem mill-imbikkmin!"  Il-Kelma tal-Mulej

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Commentary by Larry Broding

Shortcomings and Faith

What kinds of shortcomings do people have? How do those shortcomings challenge people to grow?

We all have 'em. Shortcomings. They can be physical, emotional, moral, behavioral, or mental. Most of us have several shortcomings. Some of these shortcomings are real. Others are imagined (they're only "real" when we compare them to other people). No matter. We will obsess, deny, rationalize them. And we'll spent real money for relief from them. We'll do anything to alleviate them, to be free of them.

Sometimes we call these shortcomings our "demons." In the time of Jesus, the ancients equated many of these shortcomings to demonic possession. Jesus freed a man from a real shortcoming, a demon, but did more than heal him. He allowed the man to hear and speak the truth.

As the notes above indicates, Jesus treated this healing as a demonic possession. He spat on the ground as a warning against evil spirits. He touched the man on the ears and the tongue to infuse God's power. As a result, the man was able to truly hear and understand. And the chains that held his tongue (demons bound his tongue) were loosened. The man could speak clearly, for no demon could now touch him.

Jesus freed the man from more than a physical ailment. He restored the man's moral character and social contacts. Jews in the time of Jesus assumed physical ailments (like the one the man suffered from) were the result of sin, either personal or ancestral. Such an ailment reflected moral deficiencies. It also placed barriers between the man and a normal social life. (Indeed, some of his family members might have been ashamed of his condition and sought to hide him.) Despite the action of the crowd to deliver the man to Jesus, the man still would have been "different," counted among the outcasts and sinners.

We must not overlook whose voice, whose command, healed the man. The man responded to Jesus' word: "Be opened!" The man heard and felt Jesus. His power healed the man. Now, the man could hear the truth. And he could clearly speak the truth. Mark inferred that the man was freed from his demons and rose to proclaim faith. How much clearer can one speak?

The clarity of the man's speech (his own witness) caused others to praise God and spread the reputation of Jesus. Why did Jesus try to discourage the crowd from praising him? Historically, such praise would bring a backlash. "The carpenter had no right to be a healing minister," some would think. Controversy would bring scandal and scandal would bring condemnation. Those who rose above their place in life would be knocked down.

There was another reason for Jesus' reaction to such praise. Those who praised him would misunderstand his ministry and his Messiahood. They would expect Jesus to be God's vengeance, the Davidic messiah who would drive the Romans into the sea and restore his ancestor's throne. In the end, even his most enthusiastic followers would leave him when they found Jesus would not fulfill their political ambitions.

Jesus wanted discretion from the crowd because he would, in time, reveal the type of Messiah he was. He would also reveal the type of follower his Messiahood required.

Is our praise of God for his benefit or ours? Do we pray and worship God to fulfill our needs alone? Or do we do it for his glory? Or do we praise God for both reasons? Explain.

Sometimes our shortcomings are spiritual. We are people of faith, but our spiritual focus is upon the self. Many times we struggle between our immature "needs" and a real exercise in the Spirit's gifts. These shortcomings can lead us to discouragement ("church does not fulfill my needs anymore"). Or they can challenge us to grow. Through growth, we begin to listen and understand. Then, we can speak clearly. Our ears are no longer blocked. Our tongue is no longer held bound. Despite our shortcoming, Jesus will touch and call to us. And he will use these shortcomings to lead us to greater faith.

Reflect on your own shortcomings. How do they affect your spiritual life? How do they challenge you to redouble your efforts in prayer and service?

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