On being a saint....

It-Tifkira Solenni Tal-Qaddisin Kollha

Reading 1         Revelations  7:2-4, 9-14

I, John, saw another angel come up from the East, holding the seal of the living God. He cried out in a loud voice to the four angels who were given power to damage the land and the sea, “Do not damage the land or the sea or the trees until we put the seal on the foreheads of the servants of our God.” I heard the number of those who had been marked with the seal, one hundred and forty-four thousand marked from every tribe of the children of Israel. After this I had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue. They stood before the throne and before the Lamb, wearing white robes and holding palm branches in their hands. They cried out in a loud voice: “Salvation comes from our God, who is seated on the throne, and from the Lamb.” All the angels stood around the throne and around the elders and the four living creatures. They prostrated themselves before the throne, worshiped God, and exclaimed: “Amen. Blessing and glory, wisdom and thanksgiving, honor, power, and might be to our God forever and ever. Amen.” Then one of the elders spoke up and said to me, “Who are these wearing white robes, and where did they come from?” I said to him, “My lord, you are the one who knows.” He said to me, “These are the ones who have survived the time of great distress; they have washed their robes and made them white in the Blood of the Lamb.”  This is the Word of The Lord.

1 QARI   -  mill-Ktieb tal-Apokalissi 7: 2-4.9-14

Jiena, Ġwanni, rajt Anġlu ieħor tiela’ bis-siġill ta’ Alla l-ħaj min-naħa tal-Lvant, u b’leħen għoli għajjat lillerba’ Anġli li lilhom kienet ingħatat is-setgħa li jagħmlu l-ħsara lill-art u lill-baħar, u qalilhom: “Tagħmlulhomx ħsara lill-art u lill-baħar, anqas lis-siġar, qabel ma nkunu stampajna s-siġill fuq il-ġbin tal-qaddejja ta’ Alla tagħna.” Imbagħad smajt x’kien il-għadd tal-issiġillati: mija u erbgħa u erbgħin elf issiġillat minn kull tribù ta’ wlied Israel. Wara dan, ħarist, u ara, kien hemm kotra kbira li ħadd ma jista’ jgħoddha, minn kull ġens u tribù, minn kull poplu u lsien, weqfin quddiem it-tron u quddiem il-Ħaruf, lebsin ilbiesi twal bojod, u bil-friegħi tal-palm f’idejhom. U għollew leħinhom u bdew jgħidu: “Is-salvazzjoni nafuha lil Alla tagħna li qiegħed fuq it-tron, u lill-Ħaruf.” L-Anġli kollha kienu qegħdin madwar it-tron u madwar ix-Xjuħ u l-erba’ Ħlejjaq Ħajjin, u waqgħu wiċċhom fl-art quddiem it-tron jagħtu qima lil Alla u jgħidu: “Ammen. It-tifħir u l-glorja, il-għerf, ir-radd ta’ ħajr u l-ġieħ, il-qawwa u s-saħħa lil Alla tagħna, għal dejjem ta’ dejjem! Ammen.” Imbagħad wieħed mix-Xjuħ qabad u staqsieni: “Dawn li għandhom l-ilbiesi twal bojod fuqhom min huma, u minn fejn ġejjin?” “Inti taf, sinjur,” għidtlu jien. Imbagħad qalli: “Dawn huma dawk li ġejjin mit-taħbit il-kbir, u l-ilbiesi tagħhom ħasluhom u bajduhom fid-demm tal-Ħaruf.” Il-Kelma tal-Mulej.

Responsorial Psalm       PSalm 24:1BC-2, 3-4AB, 5-6

R.  Lord, this is the people that longs to see your face.

The LORD’s are the earth and its fullness;
the world and those who dwell in it.
For he founded it upon the seas
and established it upon the rivers.       /R

Who can ascend the mountain of the LORD?
or who may stand in his holy place?
One whose hands are sinless, whose heart is clean,
who desires not what is vain.          /R

He shall receive a blessing from the LORD,
a reward from God his savior.
Such is the race that seeks him,
that seeks the face of the God of Jacob.               /R

SALM RESPONSORJALI    -   Salm 23:1BC-2, 3-4AB, 5-6

Rit: Dan huwa n-nisel ta’ dawk li jfittxu wiċċek, Mulej!

Tal-Mulej hi l-art u kulma fiha,

id-dinja u kull ma jgħix fiha;

għax hu fuq l-ibħra waqqafha,

u fuq ix-xmajjar wettaqha.             Rit...

Min jista’ jitla’ fuq l-għolja tal-Mulej,

u min joqgħod fil-post imqaddes tiegħu?

Min għandu jdejh indaf u qalbu safja,

min ma tax ruħu għall-frugħa.                    Rit...

Dan ikollu barka minn għand il-Mulej,

u l-ħlas li ħaqqu minn Alla, is-Salvatur tiegħu.

Dan hu n-nisel ta’ dawk li jfittxuh,

li jfittxu wiċċek, Alla ta’ Ġakobb.                 Rit...

Reading 2         1 John 3:1-3

Beloved: See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. The reason the world does not know us is that it did not know him. Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is. Everyone who has this hope based on him makes himself pure, as he is pure. This is the Word of The Lord.

2 QARI   -   mill-1 Ittra ta’ San Ġwann 3: 1-3

Għeżież: Araw b’liema mħabba ħabbna l-Missier: nistgħu nissejħu wlied Alla, u tassew aħna. Għalhekk iddinja ma tagħrafniex, għax ma għarfitx lilu. Għeżież, issa nafu li aħna wlied Alla, imma x’sa nkunu ’l quddiem mhux muri lilna. Madankollu nafu li, meta hu jidher, aħna nkunu bħalu, għax narawh kif inhu. Kull min għandu din it-tama fih, isir safi bħalma safi huwa Kristu. Il-Kelma tal-Mulej.

 GOSPEL                Matthew 5:1-12A

When Jesus saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him.  He began to teach them, saying: “Blessed are the poor in spirit, for theirs is the Kingdom of heaven. Blessed are they who mourn, for they will be comforted. Blessed are the meek, for they will inherit the land. Blessed are they who hunger and thirst for righteousness, for they will be satisfied. Blessed are the merciful, for they will be shown mercy. Blessed are the clean of heart, for they will see God. Blessed are the peacemakers, for they will be called children of God. Blessed are they who are persecuted for the sake of righteousness, for theirs is the Kingdom of heaven. Blessed are you when they insult you and persecute you and utter every kind of evil against you falsely because of me. Rejoice and be glad, for your reward will be great in heaven.”  This is the Word of The Lord.

L-EVANĠELJU  … --skond San Mattew 5: 1-12a

F’dak iż-żmien, Ġesù kif ra l-folol, tela’ fuq il-muntanja, u wara li qagħad bilqiegħda, resqu lejh id-dixxipli tiegħu. U hu fetaħ fommu u qabad ikellimhom u jgħid: “Henjin il-fqar fl-ispirtu, għax tagħhom hija s-saltna tas-Smewwiet. Henjin l-imnikkta, għax huma jkunu mfarrġa. Henjin ta’ qalbhom ħelwa, għax huma jkollhom l-art bħala wirt. Henjin dawk li huma bil-ġuħ u l-għatx tal-ġustizzja, għax huma jkunu mxebbgħa. Henjin dawk li jħennu, għax huma jisbu ħniena. Henjin dawk li huma safja f’qalbhom, għax huma jaraw ’l Alla. Henjin dawk li jġibu l-paċi, għax huma jissejħu wlied Alla. Henjin dawk li huma ppersegwitati minħabba fil-ġustizzja, għax tagħhom hija s-Saltna tas-smewwiet. Henjin intom, meta jgħajrukom u jippersegwitawkom u jgħidu kull deni fuqkom bil-gideb minħabba fija. Ifirħu u thennew, għax ħlaskom kbir fis-smewwiet.” Il-Kelma tal-Mulej.

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Job Description For A Saint

By Larry Broding

What qualities make a person a “saint?”   Have you ever met someone you considered a “saint?” There are many people who strife to live ethical lives, and many Christians who are active in their church communities. Far from perfection, these people are broken to a certain extent. Those who puff up their reputations as good or holy people usually have something to hide. Those who try and allow their frailty to be shown are the real saints.

Jesus sat with his followers and defined the “saint.” He implied the “saint” was the person who was happy despite the conditions of the world. The saint was happy, even blessed, because he or she could see the Kingdom would soon arrive.

 In his record of the Beatitudes, Matthew stressed the spiritual life had the cost of slander and persecution. Yet, God would reward the faithful with his reign.  All nine of Matthew’s beatitudes stressed the coming of God’s kingdom. Matthew wrote eight of his beatitudes in the third person (“they” as opposed to “you” or “us”). He directed the results of the beatitude to the future:

The final beatitude bridged the activities of the previous eight (awareness of spiritual need, meekness, striving for justice, etc.) with their results in the Kingdom. [5:11-12] Here, Matthew wrote directly to the disciples: “Blessed are you (second person, plural) when you are persecuted; your reward will be in heaven.” So, with a spiritual disposition or activity that leads to a promised reward, Matthew urged his readers to delay self-fulfillment, contentment, need fulfillment, or public recognition for something greater. According to Matthew, the followers of Jesus should be willing to suffer in order to see the Kingdom and the joy it brings.

Matthew presented these beatitudes as the height of Jesus’ teaching. Just like God took Moses up Mt. Sinai and gave him the Law, Jesus took his disciples up to the mountain and taught them. [5:1-2] The mountain represented a place of intimacy with God; the Teacher represented God’s word and wisdom. In Matthew’s gospel, the setting was an opportunity for intense reflection and insight.

Who are the “blessed?” Matthew refocused these beatitudes away from social condition and placed it upon spiritual disposition. The poor became the “poor in spirit,” those who know they depend on God for all things [5:3]. The mourners who suffered from economic or social strife became those who mourn from spiritual poverty in culture [5:4]. Striving for righteousness became more of a personal struggle than activities for social change. [5:6] Only the last beatitude remained the same; those who lived as Christians would be persecuted. [5:11-12]

The other beatitudes reflected Matthew’s insights on blessedness as a spiritual pursuit. The meek, not the proud or arrogant, would receive the earth (i.e., the Promised Land); in this case, the earth was the arena of the Kingdom [5:5]. In the end, the merciful would receive in like measure [5:7]. Those whose sole focus was upon God (the “pure of heart”) would see the Master [5:8]. Those who worked for harmony in the community and in the world would be recognized as God’s children [5:9]. Those who lived a life based upon commitment instead of convenience, those who were willing to stand up to criticism for a principle, would be saved [5:10]; this passage is reinforced the ninth beatitude on persecution.

Matthew wrote for a Jewish-Christian audience. The followers in Matthew’s community lived by edicts, rules, and guidelines of the Jewish Law. Matthew highlighted the beatitudes of Jesus as the way to live a highly structured life. The beatitudes pointed to awareness of spiritual need, humility, peaceful living, moral living, and compassion as the keys to happiness. But most of all, Matthew’s beatitudes saw Christian witness as the center piece to a happy life. In our busy, high-stressed lifestyles, Matthew’s beatitudes can be our means to a happy, blessed life.

Do you know a Christian that is truly happy? Why are he or she happy?

Saints are those who live out the Beatitudes. They are happy when living the Christian lifestyle is not convenient. Saints are ordinary people who do extraordinary things even in the face of criticism and persecution. They belong to Christ. The power of the Spirit flows through them, even in subtle ways. They are the poor in spirit, the peacemaker, the pure in heart, the ones who thirst for the right way to God. They are the faithful.

Have I painted too ambitious a picture? Let me describe the term “saint” in another way. A local San Diego priest passed away a few years ago. He was universally held up as a paragon of virtue and holiness. When he was diagnosed with cancer, he reflected on his upcoming death. He had only one request. On his tombstone, he wanted the following epitaph: At Least I Tried.

When we try, when we strive to live out the Beatitudes, we are saints. Sainthood is a life long process, not some sort of vague reward in heaven. It is a life of accepting God’s gifts and acting on them, even in imperfect ways. Sainthood is trying to live out the Beatitudes, not a question of succeeding.

What can you do today to live out the Beatitudes this day?

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Master, I want to see

Thirtieth Sunday in Ordinary Time

It-30 Ħadd matul is-Sena

" Messalin B pp 498

Reading 1                             Jeremiah 31:7-9

Thus says the LORD: Shout with joy for Jacob, exult at the head of the nations; proclaim your praise and say: The LORD has delivered his people, the remnant of Israel. Behold, I will bring them back from the land of the north; I will gather them from the ends of the world, with the blind and the lame in their midst, the mothers and those with child; they shall return as an immense throng. They departed in tears, but I will console them and guide them; I will lead them to brooks of water, on a level road, so that none shall stumble. For I am a father to Israel,Ephraim is my first-born. This is the Word of the Lord.

L-Ewwel Qari    -    mill-Ktieb tal-Profeta Ġeremija  31, 7-9

Dan igħid il-Mulej: Għannu bil-ferħ għal Ġakobb, sellmu lill-ewlieni fost il-ġnus! Xandru, faħħru u niedu: "Il-Mulej salva l-poplu tiegħu, il-fdal ta' Israel!" Arawni, se nġibhom minn art it-tramuntana, niġborhom mil-ibgħad art, ilkoll kemm huma, l-għomja u z-zopop, in-nisa bit-tfal u n-nisa fil-ħlas; kotra  kbira terġa' lura  hawn. Jiġu bil-biki; imma nfarraġhom jiena u nġibhom lura.   Immexxihom lejn ilma ġieri, minn mogħdijiet watja biex ma jitfixlux.. Għax jien  missier għal Iżrael, u Efrajm hu ibni l-kbir."   Il-Kelma tal-Mulej

Responsorial Psalm      PSALM 126:1-2, 2-3, 4-5, 6

R. (3) The Lord has done great things for us; we are filled with joy.

When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.                                 R/

Then they said among the nations,
"The LORD has done great things for them."
The LORD has done great things for us;
we are glad indeed.                                                                       R/

Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those that sow in tears
shall reap rejoicing.                                                                 R/

Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.                                         R/

Salm Responsorjali     -    SALM 125 (126)

                R/  Kbir f'għemilu l-Mulej magħna!

Meta l-Mulej reġġa' lura l-imjassra ta' Sijon,

konna qisna mitlufa f'ħolma;

imbagħad bid-daħk imtela fommna,

u  b'għajjat ta' ferħ ilsienna.                                       R/

Imbagħad bdew igħidu fost il-ġnus;

"Kbir f'għemilu l-Mulej magħhom!"

Kbir f'għemilu l-Mulej magħna!

U aħna bil-ferħ imtlejna.                                             R/

Biddel, Mulej, xortina,

bħall-widien ta' Neġeb!

Dawk li jiżirigħu fid-dmugħ

jaħsdu bl-għana ta' ferħ.                                              R/

Huma sejrin, imorru  jibku,

Iġorru  iż-żerriegħa għaż-żrigħ.

Iżda huma u ġejjin  lura, jiġu b'għana ta' ferħ,

Iġorru l-qatet f'idejhom.                                              R/

Reading 2    -    Hebrewss 5:1-6

Brothers and sisters: Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins. He is able to deal patiently with the ignorant and erring, for he himself is beset by weakness and so, for this reason, must make sin offerings for himself as well as for the people. No one takes this honor upon himself but only when called by God, just as Aaron was. In the same way, it was not Christ who glorified himself in becoming high priest, but rather the one who said to him: You are my son: this day I have begotten you; just as he says in another place: You are a priest forever according to the order of Melchizedek. This is the Word of the Lord.

It-Tieni Qari    -     mill-Ittra lil Lhud 5,1-6

Kull qassis il-kbir meħud minn  fost il-bnedmin, hu mqiegħed għall-bnedmin f'dak li għandu  x'jaqsam ma' Alla, biex joffri doni u sagrifiċċji għad-dnubiet. Hu dak li jista' jagħder 'il dawk li ma jafux u li jiżbaljaw, għax huwa mlibbes bid-dgħufija;   u  minħabba f'hekk  għandu joffri sagrifiċċji għad-dnubiet tiegħu ukoll, bħalma joffrihom għad-dnubiet tal-poplu. Ħadd ma għandu jieħu b'idejh dal-ġieħ għalih innifsu, imma biss min hu msejjaħ minn Alla, sewwasew  kif kien imsejjajħ  Aron.   Għax hekk ukoll Kristu ma tax lilu innifsu l-ġieħ li  jkun qassis il-kbir, imma dan  tahulu Alla, li qallu: "Ibni int; illum  jien nissiltek." U kif igħid ukoll band'oħra: 'Int qassis għal dejjem skond l-ordni ta' Melkisedek.'  Il-Kelma tal-Mulej

Gospel                                    Mark 10:46-52

As Jesus was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging. On hearing that it was Jesus of Nazareth, he began to cry out and say, "Jesus, son of David, have pity on me." And many rebuked him, telling him to be silent. But he kept calling out all the more, "Son of David, have pity on me." Jesus stopped and said, "Call him." So they called the blind man, saying to him, "Take courage; get up, Jesus is calling you." He threw aside his cloak, sprang up, and came to Jesus. Jesus said to him in reply, "What do you want me to do for you?" The blind man replied to him, "Master, I want to see." Jesus told him, "Go your way; your faith has saved you." Immediately he received his sight and followed him on the way. This is the Word of the Lord.

L-Evanġelju    -     skond San Mark  10:46-52

F'dak iż-żmien,  waqt li Ġesu' kien ħiereġ minn Ġeriko, flimkien mad-dixxipli tiegħu u ma' kotra kbira ta'nies, kien hemm wieħed tallab agħma, jismu Bartilmew, bin Timew, bilqiegħda mal-ġenb tat-triq. Dan, meta sama' li kien Ġesu' ta' Nazaret. qabad jgħajjat u jgħid: "Ġesu',  bin David, ikollok ħniena minni!" Kien hemm ħafna li bdew jgħajtu miegħu biex jiskot imma hu aktar beda jgħajjat:  "Bin David, ikollok ħniena minni!"  Ġesu' waqaf u qal:  "Sejħulu." Huma sejħu l-agħma u qalulu: "Agħmel il-qalb!  Qum, qiegħed isejjaħlek." Dak tajjar il-mantar minn fuqu,  qabeż fuq riġlejħ u mar ħdejn Ġesu'. U Ġesu' kellmu u qallu:  "Xi  trid nagħmillek?" "Li nara, Rabbuni,"  wieġbu l-agħma. U Ġesu': "Mur, il-fidi tiegħek fejqitek". U minnfih raġa' beda jara, u baqa' miexi warajh fit-triq. Il-Kelma tal-Mulej

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Commentary by Fr Raniero Cantalamessa ofm cap

"Chosen from and for men"

The Gospel passage recounts the cure of the blind man of Jericho, Bartimaeus.

Bartimaeus is someone who does not miss an opportunity. He heard that Jesus was passing by, understood that it was the opportunity of his life and acted swiftly. The reaction of those present -- "and many rebuked him, telling him to be silent" -- makes evident the unadmitted pretension of the wealthy of all times: That misery remain hidden, that it not show itself, that it not disturb the sight and dreams of those who are well.

The term "blind" has been charged with so many negative meanings that it is right to reserve it, as the tendency is today, to the moral blindness of ignorance and insensitivity. Bartimaeus is not blind; he is only sightless. He sees better with his heart than many of those around him, because he has faith and cherishes hope. More than that, it is this interior vision of faith which also helps him to recover his external vision of things. "Your faith has made you well," Jesus says to him.

I pause here in the explanation of the Gospel because I am anxious to develop a topic present in this Sunday's second reading, regarding the figure and role of the priest. It is said of a priest first of all that he is "chosen from among men." He is not, therefore, an uprooted being or fallen from heaven, but a human being who has behind him a family and a history like everyone else.

"Chosen from among men" also means that the priest is made of the same fabric as any other human creature: with the emotions, struggles, doubts and weaknesses of everybody else. Scripture sees in this a benefit for other men, not a motive for scandal. In this way, in fact, the priest will be more ready to have compassion, as he is also cloaked in weakness.

Chosen from among men, the priest is moreover "appointed to act on behalf of men," that is, given back to them, placed at their service -- a service that affects man's most profound dimension, his eternal destiny.

St. Paul summarizes the priestly ministry with a phrase: "This is how one should regard us, as servants of Christ and stewards of the mysteries of God" (1 Corinthians 4:1). This does not mean that the priest is indifferent to the needs -- including human -- of people, but that he is also concerned with these with a spirit that is different from that of sociologists and politicians. Often the parish is the strongest point of aggregation, including social, in the life of a country or district.

We have sketched the positive vision of the priest's figure. We know that it is not always so. Every now and then the news reminds us that another reality also exists, made of weakness and infidelity --- of this reality the Church can do no more than ask forgiveness.

But there is a truth that must be recalled for a certain consolation of the people. As man, the priest can err, but the gestures he carries out as priest, at the altar or in the confessional, are not invalid or ineffective because of it. The people are not deprived of God's grace because of the unworthiness of the priest. It is Christ who baptizes, celebrates, forgives; the priest is only the instrument.

I like to recall in this connection, the words uttered before dying by the country priest of Georges Bernanos: "All is grace."   Even the misery of his alcoholism seems to him to be a grace, because it has made him more merciful toward people. God is not that concerned that his representatives on earth be perfect, but that they be merciful.

[Translation by ZENIT]   © Innovative Media Inc.

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"What do you wish me to do for you?"

Twenty-ninth Sunday in Ordinary Time

Id-29 Ħadd matul is-Sena

Messalin  B p 492

Reading 1       -          Isaiah 53:10-11

The LORD was pleased to crush him in infirmity. If he gives his life as an offering for sin,  he shall see his descendants in a long life, and the will of the LORD shall be accomplished through him. Because of his affliction he shall see the light in fullness of days; through his suffering, my servant shall justify many, and their guilt he shall bear. This is the Word of The Lord.

L-Ewwel Qari   -    mill-Ktieb tal-Profeta Isaija 53, 10-11

Il-Mulej għoġbu jgħakksu bil-mard. Jekk joffri ruħu b'sagrifiċċju ta' riparazzjoni, huwa għad jara nisel u jtawwal jiemu; u r-rieda tal-Mulej isseħħ bih. Wara t-tbatija tiegħu għad jara d-dawl, jixba' bit-tagħrif tiegħu. Il-ġust jiġġustifika lill-qaddej tiegħu quddiem  il-kotra, u l-ħażen tagħhom jitgħabba bih hu. Il-Kelma tal-Mulej

Responsorial Psalm                       PSALM 33:4-5, 18-19, 20, 22

R. (22) Lord, let your mercy be on us, as we place our trust in you.

Upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.      R/

See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.                                  R/

Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.                                 R/

Salm Responsorjali    -      Salm 32 (33)

                R/     Ħa tkun,   Mulej,  it-tjieba tiegħek fuqna, kif fik hi t-tama tagħna.

Sewwa hi l-kelma tal-Mulej,

kollox bil- fedelta' huwa  għamel;

Hu jħobb id-drit u s-sewwa;

bit-tjieba tal-Mulej mimlija l-art.                            R/

Ara, għajnejn il-Mulej fuq dawk li jibżgħu minnu,

fuq dawk li jittamaw fit-tjieba tiegħu.

Biex jeħilsilhom mill-mewt ħajjithom,

u jaħjihom fi żmien il-ġuħ.                                          R/

Ruħna tixxennaq għall-Mulej,

hu l-għajnuna u t-tarka tagħna,

Ħa tkun, Mulej, it-tjieba tiegħek fuqna,

kif fik hi t-tama tagħna.                                 R/           

Reading 2                             Hebrews 4:14-16

Brothers and sisters: Since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin. So let us confidently approach the throne of grace to receive mercy and to find grace for timely help. This is the Word of The Lord.

It-Tieni Qari     -         mill-Ittra lill-Lhud 4, 14-16

Ħuti,  meta aħna għandna l-qassis il-kbir, li hu tassew kbir, qassis li daħal fis-smewwiet, Ġesu' Bin Alla, ħa nżommu sħiħa l-fidi tagħna u nistqarruha. Għax aħna ma għandniex qassis il-kbir li ma  jistax jagħder in-nuqqas ta' ħila tagħna,  imma għandna wieħed li kien imġarrab   bħalna f'kollox, minbarra d-dnub.   Ħa nersqu, mela, b'qalbna qawwija lejn it-tron tal-grazzja,  biex naqilgħu ħniena u nsibu f'waqtha l-grazzja li neħtieġu.  Il-Kelma tal-Mulej

Gospel           -           Mark 10:35-45

James and John, the sons of Zebedee,  came to Jesus and said to him, "Teacher, we want you to do for us whatever we ask of you." He replied, "What do you wish me to do for you?" They answered him, "Grant that in your glory we may sit one at your right and the other at your left." Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?" They said to him, "We can." Jesus said to them, "The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized; but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared." When the ten heard this, they became indignant at James and John. Jesus summoned them and said to them, "You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and to give his life as a ransom for many."  This is the Word of The Lord.

L-Evanġelju    -    i mill-Evanġelju ta' San Mark 10, 35-46

F'dak iż-żmien,  (Ġakbu u Ġwanni, ulied Żebedew, resqu lejn lejh u qalulu: "Mgħallem, dak li se nitolbuk irriduk tagħtihulna." "Xi triduni nagħmlilkom?" staqsiehom. U huma weġbuh:  "Ħallina noqogħdu wieħed fuq  il-lemin tiegħek u l-ieħor fuq  ix-xellug fil-glorja tiegħek." Imma Ġesu' qalilhom:  "Ma tafux x'intom titolbu. Għandkom ħila tixorbu l-kalċi li se nixrob jien, u titgħammdu bil-magħmudija li biha se nitgħammed jien?"  "Għandna", qalulu. Imbagħad  qalilhom Ġesu':   "Il-kalċi li se nixrob jien tixorbuh, iva,  u titgħammdu ukoll bil-magħmudija li  biha se nitgħammed jien;    imma li wieħed  joqgħod fuq il-lemin u x-xellug tiegħi, din mhix ħaġa tiegħi li nagħtiha jien, imma hi għal dawk li għalihom kienet imħejjija." Il-għaxra l-oħra, meta semgħu dan,  saħnu għal Ġakbu u għal Ġwanni.) Imma Ġesu' sejħilhom  u qalilhom: "Tafu intom, dawk in-nies li l-bnedmin igħodduhom  bħala  kapijiet tal-pagani, jaħkmu fuqhom, u  l-kbarat tagħhom iħaddmu s-setgħa tagħhom fuqhom.   Fostkom ma għandux ikun hekk,  imma min irid ikun kbir fostkom,  għandu jkun qaddej tagħkom, u  min irid ikun l-ewwel fostkom,  għandu joqgħod ilsir ta' kulħadd.   Għax hekk  ukoll Bin il-bniedem,  hu ma ġiex biex ikun moqdi,  imma biex jaqdi u biex jagħti  ħajtu b'fidwa għall-kotra." Il-Kelma tal-Mulej

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Commentary:

Father Cantalamessa on Power

The Great Exercise Power

After the Gospel on riches, this Sunday's Gospel gives us Christ's judgment on another of the great idols of the world: power.  Power, like money, is not intrinsically evil. God describes himself as "the Omnipotent" and Scripture says "power belongs to God" (Psalm 62:11).    However, given that man had abused the power granted to him, transforming it into control by the strongest and oppression of the weakest, what did God do?

To give us an example, God stripped himself of his omnipotence; from being "omnipotent," he made himself "impotent."  He "emptied himself, taking the form of a servant" (Philippians 2:7). He transformed power into service. The first reading of the day contains a prophetic description of this "impotent" Savior. "He grew up like a sapling before him, like a shoot from the parched earth. ... He was spurned and avoided by men, a man of suffering, accustomed to infirmity."

Thus a new power is revealed, that of the cross: "Rather, God chose the foolish of the world to shame the wise" (1 Corinthians 1:27). In the Magnificat, Mary sings in advance this silent revolution brought by the coming of Christ: "He has thrown down the rulers from their thrones" (Luke 1:52).

Who is accused under this denunciation of power? Only dictators and tyrants? Would that it were so! It would refer, in this case, to exceptions. Instead, it affects us all. Power has infinite ramifications, it gets in everywhere, as certain sands of the Sahara when the sirocco wind blows. It even gets into the Church.

The problem of power, therefore, is not posed only in the political realm. If we stay in that realm, we do no more than join the group of those who are always ready to strike others' breast for their own faults. It is easy to denounce collective faults, or those of the past; it is far more difficult when it comes to personal and present faults.

Mary says that God "dispersed the arrogant of mind and heart; he has thrown down the rulers from their thrones" (Luke 1:51ff.). She singles out implicitly a precise area in which the "will to power" must be combated: our own hearts.

Our minds -- the thoughts of the heart -- can become a kind of throne on which we sit to dictate laws and thunder against those who do not submit to us. We are, at least in our wishes if not in deeds, the "mighty on thrones."

Sadly, in the family itself it is possible that our innate will to power and abuse might manifest itself, causing constant suffering to those who are victims of it, which is often -- not always -- the woman.

What does the Gospel oppose to power? Service: a power for others, not over others!

Power confers authority, but service confers something more, authority that means respect, esteem, a true ascendancy over others. The Gospel also opposes power with nonviolence, that is, power of another kind, moral, not physical power.

Jesus said that he could have asked the Father for twelve legions of angels to defeat his enemies who were just about to crucify him (Matthew 26:53), but he preferred to pray for them. And it was in this way that he achieved victory.

Service is not always expressed, however, in silence and submission to power. Sometimes it can impel one to raise one's voice against power and its abuses. This is what Jesus did. In his life he experienced the abuse of the political and religious power of the time. That is why he is close to all those -- in any environment (the family, community, civil society) --who go through the experience of an evil and tyrannical power.

With his help it is possible not "to be overcome by evil," as he was not -- more than that, to "overcome evil with good" (Romans 12:21).           [Translation by ZENIT] © Innovative Media Inc.
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Correction: Last week's commentary by Father Cantalamessa should have read: "However, it is clear that today almsgiving and charity is no longer the only way to use wealth for the common good, or perhaps the most advisable." The word "only" was inadvertently omitted from the English translation. We apologize for the error.

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God is not against the rich!

 Twenty-eighth Sunday in Ordinary Time

It-28 Ħadd matul is-Sena

Messalin B p 487

Reading 1   -  Wisdom 7:7-11

I prayed, and prudence was given me; I pleaded, and the spirit of wisdom came to me. I preferred her to scepter and throne, and deemed riches nothing in comparison with her, nor did I liken any priceless gem to her; because all gold, in view of her, is a little sand, and before her, silver is to be accounted mire. Beyond health and comeliness I loved her, and I chose to have her rather than the light, because the splendor of her never yields to sleep. Yet all good things together came to me in her company, and countless riches at her hands.  This is the Word of the Lord.

L-Ewwel Qari  -   mill-Ktieb tal-Għerf 7, 7-11

Jien tlabt u qlajt għaqal; Sejjaħt, u ġie  fuqi l-ispirtu tal-għerf.  Dan  l-għerf qistu aqwa minn kull xettru u tron, u ntbaħt li l-għana m'hu xejn ħdejh. Ma  xebbaħtx miegħu l-ħaġra l-aktar prezzjuża, għax id-deheb kollu ħdejh mhuwiex ħlief ftit ramel, u l-fidda quddiemu qisha ftit  tajn. Aktar  mis-saħħa u s-sbuħija ħabbejtu, u għoġobni aktar mid-dawl; għax id-dija tiegħu ma tgħib qatt. Mal-għerf ġieni il-ġid kollu, u miegħu ġiebli għana bla qjies.   Il-Kelma tal-Mulej

Responsorial Psalm       -   pSALM 90:12-13, 14-15, 16-17

 R. Fill us with your love, O Lord, and we will sing for joy!

Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O LORD! How long?
Have pity on your servants!                                                        R/

Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
Make us glad, for the days when you afflicted us,
for the years when we saw evil.                                                R/

Let your work be seen by your servants
and your glory by their children;
and may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!                                                 R/

Salm Responsorjali   -   Salm 89 (90)

                R/   Imliena bit-tjieba tiegħek, Mulej.

Għalliemna ngħoddu jiem ħajjitna,

sabiex aħna nimxu bil-għaqal.

Dur lejna, Mulej!  Kemm se ddum?

Ħenn għall-qaddejja tiegħek.                                               R/

Imliena kmieni bit-tjieba tiegħek,

biex nifirħu u nithennew ħajjitna kollha.

Ferraħna daqskemm għakkistna,

għas-snin li fihom rajna l-ħsara.                                             R/  

Ħa jidher għemilek quddiem il-qaddejja tiegħek,

u l-kobor tiegħek quddiem uliedhom.

Ħa tkun fuqna l-grazzja ta' Alla Sidna!

Wettqilna inti  x-xogħol ta' idejna,

Wettaq, iva,  xogħol idejna.                                                        R/

Reading 2    -    Hebrews 4:12-13

Brothers and sisters: Indeed the word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart. No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account.  .  This is the Word of the Lord.

It-Tieni Qari   -   mill-Ittra lill-Lhud 4, 12-13

Ħuti,  l-Kelma ta' Alla hi ħajja u qawwija, taqta' aktar minn xabla b'żewġt ixfar; hija tinfed sa  jinfirdu minn xulxin ir-ruħ u l-ispirtu, u l-ġogi u l-mudullun;   u tgħarbel il-ħsibijiet u l-fehmiet tal-qalb.  Xejn ma hemm fil-ħolqien li hu moħbi għalih, imma kollox hu miftuħ  għal għajnejn Alla, li lilu rridu nagħtu kont.  Il-Kelma tal-Mulej.

Gospel    -  Mark 10:17-30

As Jesus was setting out on a journey, a man ran up, knelt down before him, and asked him, "Good teacher, what must I do to inherit eternal life?" Jesus answered him, "Why do you call me good? No one is good but God alone. You know the commandments: You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother." He replied and said to him, "Teacher, all of these I have observed from my youth." Jesus, looking at him, loved him and said to him, "You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me." At that statement his face fell, and he went away sad, for he had many possessions.  Jesus looked around and said to his disciples, "How hard it is for those who have wealth to enter the kingdom of God!" The disciples were amazed at his words. So Jesus again said to them in reply, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God." They were exceedingly astonished and said among themselves, "Then who can be saved?" Jesus looked at them and said, "For human beings it is impossible, but not for God. All things are possible for God." Peter began to say to him, "We have given up everything and followed you." Jesus said, "Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come."   This is the Word of the Lord.

L-Evanġelju   -    skond San Mark 10, 17-30

F'dak iż-żmien, Ġesu' kien se jaqbad it-triq lejn Ġerusalem, meta mar fuqu wieħed jgħaġġel,  niżel għarkupptejh quddiemu u qallu: "Mgħallem tajjeb, x'għandi nagħmel biex nikseb il-ħajja ta' dejjem? Qallu Ġesu':  " Għaliex qiegħed issejjaħli tajjeb'?   Ħadd m'hu tajjeb ħlief Alla biss. Inti l-kmandamenti tafhom:  la toqtolx, la tiżnix,  la tisraqx, la tixhedx fil-falz, la tiħux bil- qerq dak li hu ta' ħaddieħor;  weġġaħ lil missierek u 'l ommok". U dak wieġbu u qallu:   "Mgħallem, jiena dan  kollu  ili nħarsu minn żgħożiti."    Imbagħad Ġesu' xeħet fuqu ħarsa ta' mħabba u qallu:   "Ħaġa waħda tonqsok: mur  bigħ li għandek,  agħtih lill-fqar, u  jkollok teżor fis-sema;  imbagħad ejja u imxi warajja."    Imma għal dan il-kliem ir-raġel qarras wiċċu u  telaq b'qalbu sewda, għaliex kellu bosta ġid. Ġesu' mbagħad ħares ħarsa madwaru u qal lid-dixxipli tiegħu:   "Kemm hi iebsa għall-għonja li jidħlu fis-Saltna ta' Alla!"    Id-dixxipli stagħġbu għal din il-kelma, imma Ġesu' reġa' qalilhom:   "Kemm hi iebsa, uliedi, li wieħed jidħol fis-Saltna ta' Alla!   Eħfef li ġemel igħaddi minn għajn ta' labra milli  wieħed għani jidħol fis-Saltna ta' Alla."   Huma stagħġbu wisq aktar, u bdew igħidu wieħed lil ieħor:   "Mela min jista' jsalva?"   Ġesu' ħares lejhom u qalilhom:   "Għall-bnedmin dan ma jistax ikun, imma għal Alla iva;  għax għal Alla kollox jista' jkun." Qabeż Pietru u qallu:  "Tajjeb! Aħna ħallejna kollox, u ġejna warajk."   Qallu Ġesu':  "Tassew ngħidilkom, li fost dawk kollha  li minħabba fija u l-Evanġelju jħallu lil darhom jew lil ħuthom jew lil ommhom jew lil missierhom jew  lil uliedhom jew l-egħlieqi tagħhom, ma hemm ħadd  fosthom li minn issa, f'din id-dinja stess, ma jirċevix,  għal mitt darba iktar, djar,  aħwa, subien u bniet,  ommijiet, ulied u għelieqi flimkien ma' persekuzzjonijiet, u  l-ħajja ta' dejjem fiż-żmien li ġej." Il-Kelma tal-Mulej

//////////////////////////////////////    COMMENTARY....

"How hard it is for those who have wealth to enter the kingdom of God!"

Mark 10:17-30

God Is Not Against the Rich, Says Father Cantalamessa -

A preliminary observation is necessary to clarify any possible ambiguities when reading what this Sunday's Gospel says about wealth.  Jesus never condemns wealth or earthly goods in themselves. Among his friends is, also, Joseph of Arimathea, a "rich man"; Zaccheus is declared "saved," though he kept half his goods for himself which, given his office of tax collector, must have been considerable.

What Jesus condemns is exaggerated attachment to money and property; to make one's life depend on these and to accumulate riches only for oneself (Luke 12:13-21).  The word which God uses for excessive attachment to money is "idolatry" (Colossians 3:5; Ephesians 5:5). Money is not one of many idols; it is the idol par excellence, literally, "molten gods" (Exodus 34:17).

It is the anti-God because it creates a sort of alternative world, it changes the object of the theological virtues. Faith, hope and charity are no longer placed in God, but in money. Effected is a sinister inversion of all values.

"Nothing is impossible for God," says Scripture, and also: "Everything is possible for the one who believes." But the world says: "Everything is possible for the one who has money."  Avarice, in addition to being idolatry, is also the source of unhappiness. The avaricious is an unhappy man. Distrusting everyone, he isolates himself. He has not affection, not even for those of his own flesh, whom he always sees as taking advantage and who, in turn, really nourish only one desire in regard to him: That he die soon to inherit his wealth.

Tense to the point of breaking to save money, he denies himself everything in life and so does not enjoy either this world or God, as his self-denial is not for him.   Instead of having security and tranquility, he is an eternal hostage of his money. However, Jesus does not leave any one without the hope of salvation, including the rich man. The question is not "whether the rich man is saved" (this has never been in discussion in Christian tradition), but "What rich man is saved?"

Jesus points out to the rich a way out of their dangerous situation: "Lay up for yourselves treasures in heaven, where neither moth nor rust consumes" (Matthew 6:20); "make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations" (Luke 16:9). 

It might be said that Jesus was advising the rich to transfer their capital abroad! But not to Switzerland -- to heaven! Many, says St. Augustine, exert themselves to put their money under earth, depriving themselves of the pleasure of seeing it, at times all their life, just to be sure it is safe.

Why not put it no less than in heaven, where it would be much safer, and where it will be found again one day forever? And how to do this? It is simple, continues St. Augustine: God offers you the carriers in the poor. They are going there where you hope to go one day. God's need is here, in the poor, and he will give it back to you when you go there.

However, it is clear that today almsgiving and charity is no longer the only way to use wealth for the common good, or perhaps the most advisable. There is also honesty in paying one's taxes, to create new jobs, to give a more generous salary to workers when the situation allows it, to initiate local enterprises in developing countries.

In sum, when one makes money yield, makes it flow, they are channels for the water to circulate, not artificial lakes that keep it for themselves.     [Translation from the Italian original by ZENIT]  © Innovative Media Inc.

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