TREASURED WORDS

The Octave Day of Christmas -  January 1, 2016

Solemnity of the Blessed Virgin Mary, the Mother of God

Solennita' tal-Imqaddsa Omm Alla  Marija

Messalin Ċ pp 123

Reading 1  -  Numbers 6:22-27

The LORD said to Moses:  “Speak to Aaron and his sons and tell them:  This is how you shall bless the Israelites. Say to them: The LORD bless you and keep you! The LORD let his face shine upon you, and be gracious to you! The LORD look upon you kindly and give you peace! So shall they invoke my name upon the Israelites,  and I will bless them.” This is the Word of Thje Lord.

L-Ewwel Qari  -   mill-Ktieb tan-Numri 6, 22-27

Il-Mulej kellem lil Mose’ u qallu: “Kellem lil Aron u lil uliedu u għidilhom: "Meta tbierku lil ulied Israel,  hekk għandkom tgħidulhom: ‘Ibierkek il-Mulej u jħarsek! Jixħet il-Mulej id-dija ta’ wiċċu fuqek  u jurik il-ħniena! Iħares lejk il-Mulej bi mħabba, u jagħtik is-sliem!” Hekk huma jsejħu ismi fuq ulied Iżrael, u jiena nberikhom.” Il-Kelma tal-Mulej

Responsorial Psalm                                   PSALM 67:2-3, 5, 6, 8

R. (2a) May God bless us in his mercy.

May God have pity on us and bless us;
may he let his face shine upon us.
So may your way be known upon earth;
among all nations, your salvation.                                     R/

May the nations be glad and exult
because you rule the peoples in equity;
the nations on the earth you guide.                                  R/

May the peoples praise you, O God;
may all the peoples praise you!
May God bless us,

and may all the ends of the earth fear him!                   R/

Salm Responsorjali     -     Salm 66 (67)  

                Iħenn għalina Alla, u jberikna.

Iħenn għalina Alla, u  jberikna;

idawwar għal fuqna d-dija ta’ wiċċu!

Biex jingħarfu fuq l-art triqatek,

fost il-ġnus kollha s-salvazzjoni tiegħek.        R/

Jithennew il-ġnus u jgħannu bil-ferħ,

għax trieġi l-popli bis-sewwa,

u l-ġnus fuq l-art inti tmexxihom.                        R/

Ifaħħruk il-popli o Alla,

ifaħħruk il-popli kollha.

Iberikna Alla, u tibża minnu

l-art kollha minn tarf għall-ieħor!                        R/

Reading 2                         Galatians 4:4-7

Brothers and sisters: When the fullness of time had come, God sent his Son, born of a woman, born under the law,  to ransom those  under the law, so that we might receive adoption as sons. As proof that you are sons, God sent the Spirit of his  Son into our hearts,  crying out, “Abba, Father!” So you are no longer a slave but a son,  and if a son then also an heir, through God. This is the Word of Thje Lord.

It-Tieni Qari   -   mill-Ittra lill-Galaltin 4, 4-7

Ħuti, meta waslet il-milja taż-żmien,  Alla bagħat lil Ibnu, imwieled minn mara, imwieled taħt il-Liġi,  biex jifdi lil dawk li kienu taħt il-Liġi,  biex ikollna l-adozzjoni ta’ wlied. U għax intom ulied,  Alla bagħat  l-Ispirtu ta’ Ibnu f’qalbna jgħajjat” “Abba Missier!” U hekk m’intix iżjed ilsir, iżda iben, werriet ukoll bil-grazzja ta’ Alla. Il-Kelma tal-Mulej

Gospel                Luke 2:16-21

The shepherds went in haste to Bethlehem and found Mary and Joseph, and the infant lying in the manger.When they saw this, they made known  the message that had been told them about this child. All who heard it  were amazed by what had been told them by the shepherds. And Mary kept all these things, reflecting on them in her heart. Then the shepherds returned, glorifying and praising God for all they had heard and seen,  just as it had been told to them. When eight days were completed for his circumcision,  he was named Jesus, the name given him by the angel before he was conceived in the womb.  This is the Word of Thje Lord.

Evanġelju   -  Qari skond San Luqa  2, 16-21

F’dak iż-żmien: ir-rgħajja marru jgħaġġlu, u  sabu lil Marija u lil Ġużeppi, bit-tarbija mimduda f’maxtura. Kif raw dan, bdew igħarrfu b’kulma kien   intqal lilhom dwar dik it-tarbija, u  kull min semgħhom baqa’ mistagħġeb b’dak li qalulhom ir-rgħajja.    Marija, min-naħa tagħha,  baqgħet tgħożż  f’qalbha dawn  il-ħwejjeġ kollha u taħseb  fuqhom bejnha u bejn ruħha. Ir-rgħajja mbagħad reġgħu lura,  isebbħu u jfaħħru lil Alla  għal kulma  kienu raw u semgħu,  kif l-anġlu kien qalilhom. Meta wasal it-tmien jum biex lit-tifel  jgħmlulu ċ-ċirkonċiżjoni, semmewh Ġesu’, bl-isem li kien tah l-anġlu qabel ma tnissel fil-ġuf. Il-Kelma tal-Mulej

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Mary Treasured These Words In Her Heart

What memories do you cherish? Why are these memories so special?

The New Year is upon us. A time to cherish last year’s events and a time to look forward to new challenges. In the midst of the parades and bowl games, we take time to take stock and plan.

In the verses from Luke which we will read on January 1, the mother of Jesus took the time to reflect on the events of her Son’s birth. In doing so, she cherished the memories mothers have of their first experience of child birth. And she cherished the message that her Son would be the Messiah and Lord of all.

Luke had an interest in the low and the outcast. The audience for the message would be the lowly, confirmation of the message would be a common (even overlooked) sight. The audience for the message were the least in society: shepherds. Despite their scriptural and pastoral image, shepherd were held in disdain, for most were hired to watch the flocks of the rich. Without personal financial investment, these hired hands had the reputations as cowards in the face of trouble; many were hired because they lacked any other employable skills. And how would the message be confirmed? The shepherds would see a young family with a newborn. These images were antithetical to common expectations. Many Jews anticipated the Messiah to be born in the midst of luxury; many expected the news of the Messiah would be confirmed by the leadership in Jerusalem (i.e., the Sanhedrin or the Temple priests) and spread from the leaders to the people. Luke painted a much different picture. (Compare the birth of Moses in Exodus to the birth of Jesus for similarities and differences.)

The shepherds spread the Good News to the household; all responded in awe, but one. Mary reacted in a way expected for a Semite woman: silence. But she “treasured up these words, pondering them together in her heart.” Even in her silence, Mary believed the message of the angel. She bore Messiah and Lord into the world. She would add the words of the shepherds to the memories in her heart.

The gospel ended with a transitional verse about the circumcision of Jesus (2:20). His circumcision would lead to the next scene in the infancy narrative: the presentation of the Lord in the Temple (2:22-40).

How do we react to Good News? Do we glorify God? How do we reflect on his goodness in our hearts?

Readings for Sunday, December 27, 2015

The Holy Family of Jesus, Mary and Joseph

Lectionary: 17

Reading 1   1Samuel 1, 20-22, 24-28

She conceived and, at the end of her pregnancy, bore a son whom she named Samuel. “Because I asked the LORD for him. ”The next time her husband Elkanah was going up with the rest of his household to offer the customary sacrifice to the LORD and to fulfill his vows, Hannah did not go, explaining to her husband, “Once the child is weaned, I will take him to appear before the LORD and leave him there forever.”  Once he was weaned, she brought him up with her, along with a three-year-old bull, an ephah of flour, and a skin of wine, and presented him at the house of the LORD in Shiloh .After they had slaughtered the bull, they brought the child to Eli. Then Hannah spoke up: “Excuse me, my lord! As you live, my lord, I am the woman who stood here near you, praying to the LORD.I prayed for this child, and the LORD granted my request. Now I, in turn, give him to the LORD; as long as he lives, he shall be dedicated to the LORD.” Then they worshiped there before the LORD.   This is the Word of he Lord.

L-Ewwel Lezzjoni    -     mill-Ewwel Ktieb ta' Samwel 1, 20-22, 24-28

F'dak iż-żmien Anna tqalet, u meta wasal żmienha wildet iben usemmietu Samwell "għaliex – kif qalet hi – tlabtu lill-Mulej." Elkana bil-familja kollha tala' joffri s-sagrifiċċju ta' kull  sena lill-Mulej u jtemm il-wegħda tiegħu.     Imma Anna ma telgħetx, għaliex qalet lil żewġha:  "Meta nkun ftamt it-tifel, imbagħad nieħdu biex jidher quddiem il-Mulej, u jibqa' hemm għal dejjem." U meta fatmitu, Anna tellgħet 'il binha magħha fid-dar tal- Mulej f'Silo.   Ħadet magħha gendus ta' tliet snin, efa dqiq u żaqq inbid, u marret bitii-tfajjel magħha.   Hemm qatlu  l-gendus, u ressqu t-tifel quddiem Għeli, u qaltlu: "Nitolbok, sidi; daqskemm int ħaj, sidi, jien dik il-mara li Kienet  wieqfa hawn ħdejk titlob lill-Mulej.   Għal dan it- tifel kont tlabt, u l-Mulej laqa' t-talba tiegħi u tani li tlabtu. U issa jien se nagħtih lill-Mulej il-jiem kollha ta' ħajtu, u kemm idum ħaj ikun tal-Mulej."    U qiemu lill-Mulej hemmhekk.  Il-Kelma tal-Mulej

Responsorial Psalm     PSalm 84

R/  Blessed are those who dwell in your house!

How lovely your dwelling,

O LORD of hosts!^a

My soul yearns and pines

for the courts of the LORD.^b        /R

Blessed are those who dwell in your house!

They never cease to praise you.

Blessed the man who finds refuge in you,

in their hearts are pilgrim roads.            R/

LORD God of hosts, hear my prayer;

listen, God of Jacob.^*

O God, watch over our shield;

look upon the face of your anointed.^d        R/

Salm Responsorjali                    Salm 83 b(84)

R/  Ħenjin dawk li jgħammru f'darek, Mulej                    

Kemm hi għażiża d-dar tiegħek,

Mulej tal-eżerċti!

Tixxennaq u tinfena ruħi għat-tempju tal-Mulej;

ngħanni ferħan b'ruħi u ġismi lil Alla l-ħaj.                          R/.

Ħenjin dawk li jgħammru f'darek;

huma jfaħħruk għal dejjem.

Ħenjin dawk li jsibu fik il-qawwa tagħhom,

li għandhom għal qalbhom il-pellegrinaġġ għat-tempju.           R/

Mulej, Alla tal-eżerċti, isma talbi;

agħti widen, Alla ta' Ġakobb.

Ħares, o Alla, lejn it-tarka tagħna,

ħares lejn is-sultan, il-midluk tiegħek.                  R/

Reading 2       1 JOHN 3, 1 – 2, 21-24

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.  Beloved, if [our] hearts do not condemn us, we have confidence in God and receive from him whatever we ask, because we keep his commandments and do what pleases him. And his commandment is this: we should believe in the name of his Son, Jesus Christ, and love one another just as he commanded us. Those who keep his commandments remain in him, and he in them, and the way we know that he remains in us is from the Spirit that he gave us. This is the Word of he  Lord.

It-Tieni Lezzjoni    -   Qari mill-1 Ittra ta' San Ġwann Appostlu 3, 1 – 2, 21-24

Għeżież, araw b'liema għożża ħabbna l-Missieri; nistgħu nissejħu wlieid Alla, u hekk aħna tassew! Għalhekk id-dinja ma tagħrafniex, għax ma għarfitx lilu... Għeżież, issa aħna wlied Alla, imma x'se nkunu 'l quddiem Mhuwiex irrivelat lilna.   Madankollu nafu li meta jidher hu, aħna nkunu bħalu, għax narawh kif inhu. Għeżież, jekk il-kuxjenza  ma ċċanfarniex, aħna qalbna qawwija Quddiem Alla, u kulma nitolbu naqilgħuh mingħanduuuu, għax Qegħdin inżommu l-kmandamenti tiegħu u nagħmlu dak li Jogħġob lilu. Dan hu l-kmandament tiegħu:  li nemmnu fl-isem ta' Ibnu Ġesu' Kristu, u nħobbu ;l xulxin, kif wissiena hu.  Min iżomm il- kandamenti tiegħu jgħammar f'Alla u Alla fih.  B'hekk  nagħrfu li hu jgħammar fina; bl-Ispirtu li hu tana. Il-Kelma tal-Mulej

Gospel   LuKe 2:41-52

Each year Jesus’ parents went to Jerusalem for the feast of Passover,  and when he was twelve years old,  they went up according to festival custom. After they had completed its days, as they were returning,  the boy Jesus remained behind in Jerusalem,  but his parents did not know it. Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances,  but not finding him, they returned to Jerusalem to look for him. After three days they found him in the temple,  sitting in the midst of the teachers,  listening to them and asking them questions,  and all who heard him were astounded  at his understanding and his answers. When his parents saw him, they were astonished,  and his mother said to him,  “Son, why have you done this to us? Your father and I have been looking for you with great anxiety.” And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?” But they did not understand what he said to them. He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart. And Jesus advanced in wisdom and age and favour before God and man. This is the Word of he Lord.

Evanġelju   -  Qari skond San Luqa, 2,41-52

Ta' kull sena l-ġenituri ta' Ġesu kienu jmorru Ġerusalemm għall-festa tal-Għid..  Meta kellu tnax-il sena telgħu wkoll, skont id-drawwa ta' dik il-festa.  Wara li għaddew dawk il- ġranet qabdu t-triq lura, imma t-tfajjel Ġesu' baqa'  Ġerusalemm bla ma kienu jafu fit-triq magħhom; iżda meta  wara jum mixi fititxewh fost qrabathom u n-nies li kienu  jafuhom, ma sabuhx, u għalhekk reġgħu  lura Ġerusalemm  ifittxuh. Wara tlitt ijiem sabuh fit-tempju, bilqiegħda f'nofs l- galliem, jismagħhom u jistaqsihom; u kull min  smgħu baqa' mistagħġeb bid-dehen  u t-tweġibiet tiegħu. Kif rawh, instamtu, u ommu qaltlu:  "Ibni, dan  għaliex  għamiltilna hekk?   Ara, missierek u jien konna qiegħdin  infittxuk b'qalbna maqsuma."   U hu qalilhom:  "U għaliex   kontu qegħdin tfittxuni?   Ma tafux li jiena għandu nkun f'dak  li hu ta' Missieri?   Iżda kliemu ma fehmuhx. Imbagħad niżel magħhomu raġa mar Nażaret; u kien jobdihom.   U ommu kienet tgħożż f'qalbha hawn il-ħwejjeġ kollha.   U hekk  Ġesu' baqa' jikber fl-għerf, fis-snin u fil-grazzja, quddiem  Alla u quddiem il-bnedmin Il-Kelma tal-Mulej.

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A Glimpse of What Can Be

A reflection  by Larry Broding 

As the New Year approaches, what do you see this coming year?

 Explain your answer to yourself.

"Happy New Year"

These words ring out at this time each year. Words that cause us to take stock of the past. Words that inspire us to look for hope in the future. Words of reflection and anticipation. Words of conservation and of change. Words of the old and the new.

Like last week, Luke presented the tension between the old and the new. Last week, Elizabeth, representing the old, honored the new in Mary. This week, Jesus himself proclaimed his place in God's new order, as he honored the old traditions.  As Luke presented a maturing Jesus, he began to paint the tension between the old (Jewish traditions) and the new (the way of the Nazarene). While Jesus stood firmly within the traditions of Judaism, his words revealed something far greater. God had indeed begun to act in the world.

Again, Luke used an account in the infancy narrative to bridge from the old to the new, from the people's daily traditions to the realization of God's Son. In the set up of the account, Luke stressed continuity with Jewish tradition within a family. Joseph and Mary traveled with their clan to Jerusalem for Passover. The capital had the one place where the God of Abraham, Isaac, and Jacob definitely dwelt: the Temple. The importance of the city and its Temple gave a focal point to Jewish spirituality. Both realized the fulfillment of God's promise to Father Abraham for a nation and its land. The family tradition of pilgrimage reinforced the Jewish spiritual focus. Joseph and Mary walked, like their Exodus ancestors, to a place that symbolized Judaism's history and aspirations. The pilgrimage had spiritual overtones, but so did its end point.

Luke mixed images of Jesus in the narrative. At first, Luke introduced Jesus as a young man, a "son of the Law" who had all the rights and the obligations of an adult male. As such, Jesus accompanied Joseph and Mary to the festival in Jerusalem. Yet, when Jesus stayed behind, Luke referred to him as a "young boy," a term that had overtones of enslavement. Whom was he enslaved to? The answer would come later in the narrative.

The search for Jesus heightened the tension between the image of the "son of the Law" and the enslaved minor. The Holy Couple sought for Jesus among his clan, where everyone thought his place should be. (Remember that members of his own clan and his townsfolk would later reject Jesus in Luke 4:14-30) The old would define his place within his family. But the new would define the place of Jesus within a new family, with a new Father.

Joseph and Mary returned to the place where, according to tradition, the Messiah would be revealed in his glory. This was the second of two narrative accounts in which Luke used the place and the people to emphasize that point. In Luke 2:22-38, the parents presented the child at the Temple. And two prophets proclaimed the Good News that the Messiah had been born.

In this second account, Jesus himself revealed his Messiahship with an enigmatic answer. "Did you not know that it was necessary (for) me to be in the (things) of my Father?" As the note mentioned above, the phrase can refer to place (the Temple) or to affairs (his teaching ministry). In either case, Jesus acted in the role God had given him. While Jesus might have been an enfranchised Jewish male, he, as the only Son of God, was enslaved to the will of his Father. Jesus did not really belong to the clan from Nazareth. He belonged to his true Father. Jesus' place was in the Father's house (i.e., building and family). Jesus' mission was to teach the people the way back to the Father. He amazed the teachers just as he would amaze the people along his mission road. But Joseph and Mary did not understand his reasoning.

The tension between the parents and the child began to fulfill the prophecy Simeon made to Mary and foreshadowed Jesus' death and resurrection. The search caused Mary pain and anxiety (one of the swords that pierced her heart). The climax of the story occurred three days after the celebration of Passover (a foreshadowing of the Resurrection).

Despite the confrontation, Jesus grew in honou (wisdom, size, and reputation). Jesus was a faithful Jew as he honoued his parents and obeyed the Fourth Commandment. He existed within the old, the Jewish tradition. But all signs pointed to the new. He was the Messiah. And he would reveal God acting in a new way, with a new people.

 

The hallmark of Jesus' life before his baptism was silence. He lived an ordinary life, doing what ordinary people did at the time. He was a Jew, obedient to his faith, his family, and his profession. In that way, Jesus lived as we live. The silence of his early years stressed his solidarity with our human condition. But that silence also sowed the seeds of his ministry, his obedience to the Father.

The finding of Jesus in the Temple is the only break to that silence. As we saw above, that narrative looked to that ordinary life, but also looked forward to an extraordinary ministry.

How has God broken through the daily routine of your life to reveal himself?

How has he proclaimed himself Lord?

"Happy New Year!"   This is a time to set aside daily routine and take a glimpse of what can be. Jesus gave his mother and foster father such a glimpse. The vision may have jolted the couple, but it pointed to what would be. We, too, need a time to seek God's will, to take a peek at the future. What we see may jolt us, too. But, that vision will lead to joy and to hope.

Take a few moments now to pray for the coming year.

What requests do you have this year? Write down all your thoughts and put them away. Review them next year at this time. You will be surprised what God has in store.

May God bless us all this coming year!

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The Nativity of the Lord Christmas Mass During the Day

Reading 1                                         ISAIAH 52:7-10
How beautiful upon the mountains are the feet of him who brings glad tidings, announcing peace, bearing good news, announcing salvation, and saying to Zion, “Your God is King!”  Hark!  Your sentinels raise a cry, together they shout for joy, for they see directly, before their eyes, the LORD restoring Zion. Break out together in song, O ruins of Jerusalem! For the LORD comforts his people, he redeems Jerusalem. The LORD has bared his holy arm in the sight of all the nations; all the ends of the earth  will behold the salvation of our God.   This is the Word of the Lord.

L-Ewwel Qari   -   ISAIAH 52:7-10
Kemm huma sbieħ fuq il-muntanji r-riġlejn ta' min iħabbar il-bxara, ta' min ixandar is-sliem, ta' min iħabbar ir-riżq, ta' min iixandar is-salvazzjoni, u jgħid lil Sijon:  "Alla tiegħek isaltan."  Ismagħha l-għajta! L-għassiesa tiegħek għollew leħenhom, ilkoll flimkien jgħajtu bil-ferħ, għax raw b'għajnejhom lill-Mulej reġa' lura  f'Sijon. Intom, ħerbiet ta' Ġereusalem, għajtu lkoll bil-ferħ, għax farraġ il-Mulej il-poplu tiegħu, feda l-Ġerusalemm.  Kixef il-Mulej id-driegħ tiegħu qaddis, quddiem il-ġnus kollha, u raw it-truf kollha tal-art is-salvazzjoni ta' Alla taghna. Il-Kelma tal-Mulej

Responsorial Psalm                                   PSALMs 98:1, 2-3, 3-4, 5-6

(3c)  All the ends of the earth have seen the saving power of God.

Sing to the LORD a new song,
   for he has done wondrous deeds;
his right hand has won victory for him,  his holy arm.   R/

The LORD has made his salvation known:
   in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
   toward the house of Israel.                                                      R/

All the ends of the earth have seen

   the salvation by our God.
Sing joyfully to the LORD, all you lands;
   break into song; sing praise.                                                   R/

Sing praise to the LORD with the harp,
   with the harp and melodious song.
With trumpets and the sound of the horn
   sing joyfully before the King, the LORD.                            R/

Salm Responsorjali                  (SALM 97 (98)         R/  Raw it-truf kollha tal-art is-salvazzjoni ta' Alla taghna. Għannu lill-Mulej għanja ġdida, għax għamel ħwejjeġ tal-għaġeb. Ġibitlu r-rebħa l-leminija tiegħu, u d-driegħ imqaddes tiegħu.                             R/ Għarraf il-Mulej is-salvazzjoni tiegħu, f'għajnejn il-ġnus wera l-ġustizzja tiegħu. Ftakar fit-tjieba u l-fedelta' tiegħu mal-poplu ta' Iżrael.                                           R/ L-art kollha, minn tarf għall-ieħor, rat is-salvazzjoni ta' Alla tagħna. Għajtu bil-ferħ lill-Mulej fl-art kollha, infexxu fil-hena, ifirħu u għannu.                      R/ Għannu lill-Mulej biċ-ċetra, biċ-ċetra u bil-ħlewwa tal-għana, bit-trombi u bid-daqq tat-trumbetti;

għajtu bil-ferħ quddiem il-Mulej is-sultan.        R/         

Reading 2                                         HEBREWS 1:1-6

Brothers and sisters:  In times past, God spoke in partial and various ways  to our ancestors through the prophets;  in these last days, he has spoken to us through the Son,  whom he made heir of all things  and through whom he created the universe, who is the refulgence of his glory, the very imprint of his being, and who sustains all things by his mighty word. When he had accomplished purification from sins, he took his seat at the right hand of the Majesty on high, as far superior to the angels as the name he has inherited is more excellent than theirs.  For to which of the angels did God ever say: You are my son; this day I have begotten you? Or again: I will be a father to him, and he shall be a son to me? And again, when he leads the firstborn into the world, he says: Let all the angels of God worship him.   This is the Word of the Lord.

It-Tieni Qari    -     Lhud 1, 1-6

Bidu tal-Ittra lill-Lhud. Alla fl-imgħoddi kellem lil missirijietna ħafna drabi u  b'ħafna manjieri permezz tal-Profet. Isa f'dan l-aħħar żmien, huwa kellimna permezz ta' Ibnu, li hu għamlu werriet ta' kollox, u li bih ukoll għamel il-ħolqien. Hu, l-Iben, li hu d-dija tal-glorja ta' Alla u xbieha tal-essenza tiegħu, u li jżomm id-dinja kollha bil-kelma setgħana tiegħu, wara li naddafna minn dnubietna, qagħad fuq il-lemin tal-kobor ta' Alla fl-għoli tas-smewwiet, u b'hekk sar daqshekk aqwa mill-anġli daqskemm  ogħla minn tagħhom hu l-isem li kiseb. Għax lil min mill-anġli qatt qal Alla:    "Inti ibni, jiena llum nissiltek!" jew:  "Jiena nkun missieru, u  hu jkun ibni!" Imbagħad, hu u jdaħħal lil Ibnu l-Kbir fid-dinja, jgħid ukoll:  "Ħa jqimuh l-anġli kollha ta' Alla." Il-Kelma tal-Mulej

Gospel                                                JOHN 1:1-18  

 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.  All things came to be through him, and without him nothing came to be. What came to be through him was life, and this life was the light of the human race; the light shines in the darkness, and the darkness has not overcome it. A man named John was sent from God. He came for testimony, to testify to the light,  so that all might believe through him. He was not the light, but came to testify to the light. The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came to be through him, but the world did not know him. He came to what was his own, but his own people did not accept him. But to those who did accept him he gave power to become children of God,  to those who believe in his name,  who were born not by natural generation  nor by human choice nor by a man’s decision  but of God. And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son, full of grace and truth. John testified to him and cried out, saying,  “This was he of whom I said,  ‘The one who is coming after me ranks ahead of me  because he existed before me.’” From his fullness we have all received, grace in place of grace, because while the law was given through Moses,  grace and truth came through Jesus Christ. No one has ever seen God. The only Son, God, who is at the Father’s side,  has revealed him.

L-Evanġelju     -   skond San Ġwann1,1-18

Fil-bidu kien il-Verb, u l-Verb kien ma' Alla, u l-Verb kien Alla.  Hu kien fil-bidu ma' Alla. Kollox bih sar, u xejn ma sar mingħajru; kulma sar kellu l-ħajja fih, u l-ħajja kienet id-dawl tal-bnedmin. Id-dawl jiddi fid-dlam, imma d-dlam ma għelbux. Kien hemm raġel mibgħut minn Alla, jismu Ġwanni. Dan ġie bħal  xhud, biex jixhed għad-dawl, biex bih kulħadd jemmen. Ġwanni ma kienx id-dawl, imma ġie biex jixhed għad-dawl, dak id-dawl veru, li jdawwal kull bniedem, huwa u ġej fid-dinja. Kien fid-dinja, u d-dinja saret bih, imma d-dinja ma għarfitux. Ġie f'daru, u niesu ma laqgħuhx. Imma  lil dawk li laqgħuh tahom is-setgħa li jsiru wlied Alla, dawk li jemmnu f'ismu, li twieldu mhux mid-demm,  anqas mill-ġibda tal-ġisem, u anqas mir-rieda tal-bnedmin,  iżda minn Alla. U l-Verb sar bniedem u għammar fostna, u aħna rajna l-ġlorja tiegħu, il-glorja li għandu mill-Missier bħala Ibnu l-waħdieni, mimli bil-grazzja u l-verita'. Ġwanni ta' xhieda fuqu meta għajjat u qal: "Dan hu li għalih għedtilkom: Jiġi warajja, imma hu aqwa minni, għax kien minn qabli." Għax mill-milja tiegħu aħna lkoll ħadna, grazzja fuq grazzja. Alla ta l-Liġi permezz ta' Mose' imma l-grazzja u l-verita'   seħħu permez ta' Ġesu' Kristu. Lil Alla għadu ħadd ma rah; imma għarrafhulna  l-Iben waħdieni ta' Alla, li hu fi ħdan il-Missier. Il-Kelma tal-Mulej

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Why Christmas?

A reflection by Larry Broding

Christmas is finally here! It is a time to relax, reflect, and savour the moment of the season. It is a time to enjoy family and friends. It is a time share gifts of love. It is the one day of the year when “peace on earth, good will to all people” can seem to be a reality.

But, is this the reason the Son of God came to live among us? Is this the reason we celebrate the holiday? The gospel writer John had bigger ideas, a grander picture than the warm feelings that mistletoe and tinsel evoke.

The reality behind Christmas can be overwhelming. God was born as a poor Jewish peasant over two millennia ago. The effects of that history changing event are still with us.  John the gospel writer divided his reflection on God-becoming-man in three sections: hymn to the divine Word, the witness of the Baptist, and the birth of the Word among humanity.

“the Word” “Logos” or “Word” (in English) had different cultural meanings in the ancient world. For Jews, the term “Word” was the vehicle for God’s revelation. In this sense, Jesus was the way God showed himself to the world.  For the general Greek population, the term “Word” was equivalent to wisdom, the principle of right living. But, as wisdom, the “Word” had a broader context; it was the principle the gods used to bring order to a chaotic universe. Hence, the “Word” created an order for the world, both a physical sense and a moral sense. 

Jews who lived outside Palestine were influenced by Greek culture. In the Septuagint, a Greek translation of the Hebrew Scriptures, the term “Word” was used in both meanings. God used the “Word” to create the world (Ps. 33:6) and as a vehicle to reveal himself (Jeremiah 1:4; Ezekiel 1:3; Amos 3:1). In Proverbs 8:22-23, the “wisdom” of God existed with God at the very beginning of creation. In the deutero-canonical book, Wisdom of Solomon, “wisdom” had been personified as God’s companion. By the time John wrote his prologue, wisdom and the term “Word” were synonymous within the Judaism. The “Word” was a personal being as an agent of creation and revelation.

“The Word was towards God” The preposition “pros” (Greek for “toward” or “with”) has the meaning of “before” or “in the presence of” AND “in allegiance with.” In the ancient world, presence in a royal court entailed allegiance to the monarch.

These two sentences formed an “A-B-A” structure. A is “beginning...toward.” B is “the Word was God.” Using verbal bookends of existence and presence/allegiance, the equivalence of the Logos with God was emphasized. Clearly, John saw the Logos as divine. The early Church held Jesus was the agent of creation. (See 1 Corinthians 8:6, Colossians 1:15-16, and Hebrews 1:2).

 “That had come to be.” The translation would be “Everything through HIM came (to be) but without HIM not one thing came to be. In him was life.”

Many scholars believe John 1:1-5, 9-14, 16-18 was originally a liturgical hymn that John adapted; the references to the Baptist (1:6-8, 15) were added to explain the differences between the Baptist and Jesus. John the Baptist had a following that extended far beyond Palestine. His teachings were influential into the early Christian era among non-Christian Jews. So, the gospel writer present John as the precursor to the Christ, like the other evangelists. But, who was this Christ. In the mind of the gospel writer, the Christ was more than the human anointed by the Spirit. He was the Word, the Light of the world. So, the Baptist came to announce the arrival of the Light among humanity. The Baptist was the witness to the Light.

Verse 1:9 proclaimed the mission of the Light: to enlighten humanity. Greek culture equated this function as the gift of wisdom. With the coming of the Logos into the world, God’s relationship with people had changed. Now, followers of the Logos had the right to be called “children of God.” They would be as the Logos was.

But, people did not (or would not) understand. They wanted God in a box, to control him. Some Jews believed they would be saved simply because they were “sons of Abraham” (out of blood). Some Greeks believed they would be saved by mastering that “secret knowledge” mentioned above (desire of men). All yearned for more than this world could provide, but they wanted it on their terms (desire of the flesh). But, they were all wrong. Only God could bring wholeness, completion, totality. He brought that gift in the presence of this Son who was born into the world.

Why did the Son of God come as a human being? Why was the “Word made flesh?” John’s answer was one of revelation. The Word came to show the world God’s “grace and truth.” As the note above stated, “grace” was God’s steadfast love. The Hebrew word for this concept was “hesed,” the same love he showed to the Israelites at Mt. Sinai when he gave them his covenant. This self giving love was a gift that defined Israel as the Chosen People. This love was the activity that made the God of Abraham, Isaac, and Jacob the living God. Grace or hesed revealed the kind of God the Jews worshiped.

As noted above, “truth” was God’s faithfulness. His love was not conditional or capacious. It was dependable. Believers could rely on God to be there for them. One of God’s titles was the “Rock.” He would not abandon his people.

Taken together, “grace and truth” spoke to the very heart of the “God” concept. God loved his with a dynamic, faithful concern. Anything outside of “grace and truth” would be dead. Anything within “grace and truth” would be fulness beyond measure, grace upon grace, life in the Spirit. The One who could give people God’s grace and truth would be the person closest to God, “in the lap of the Father.” This person was Jesus, the Christ.

How does your Christmas celebrate God’s love and faithfulness? How does the Christmas season bring you closer to God?

So, why do we celebrate Christmas? It is more than the birth of Jesus. It is a celebration of God with us. It is the realization that God’s love and faithfulness dwells among us. It is a sign that we are to carry that love and faithfulness to other. Like the Baptist, we, too, are to witness to the Logos, God’s living, breathing Word.

We have an awesome God who sent us an awesome Savior. He lives with us now!

Merry Christmas!