The Church in Malta is celebrating the shipwreck of St Paul next Sunday, 31^st January instead of February 10  because that day is Ash Wednesday and therefore the start of Lent. Additionally, Sunday, February 7^th is carnival  and that makes it a further problem to celebrate St Paul’s coming among us in AD60.

The Shipwreck of St Paul Apostle at Malta

In-Nawfraġju ta’ San Pawl  Appostlu

Messalin B pp 528

First Reading                   From the Book of Wisdom, 14, 3-7

But your providence, O Father! guides it, for you have  furnished even in the sea a road, and through the waves a steady path,  Showing that you can save from any danger, so that even one without  skill may embark.  But you will that the products of your Wisdom be not  idle; therefore men trust their lives even to frailest wood, and have been  safe crossing the surge on a raft. For of old, when the proud giants were  being destroyed, the hope of the universe, who took refuge on a raft, left to  the world a future for his race, under the guidance of your hand. For blest  is the wood through which justice comes about; This is the Word of The Lord.

L-Ewwel Qari                         Qari mill-Ktieb ta’ l-Għerf 14, 3-7

O Missier, bil-provvidenza tiegħek inti tmexxi il-bniedem.għax int tajtu triq bil-baħar, u  mogħdija żgura fuq il-ħalel. Int urejtu li int tista’ tħarsu minn kull  tiġrif, hekk li wkoll min mhux tas-sengħa jista’ jbaħħar. Int ma tridx li l-opri tal-għerf tiegħek jisfgħu fix-xejn; għalhekk il-bnedmin jafdaw ħajjithom fuq daqsxejn ta’ laqxa, jaqsmu l-imwieġ fuq dgħajsa u jsalu fil-port bis-sliem. Għax  tassew, sa mill-bidu taż-żmien,  meta ġganti  kburin kienu qegħdin jinqerdu, it-tama tad-dinja sabet il-kenn fuq dgħajsa u,  immexxija minn idek,  ħalliet lid-dinja ż-żerriegħa ta’ nisel ġdid. Imbierka l-għuda li biha jsir is-sewwa. Il-Kelma tal-Mulej

Responsorial Psalm   -  PSALM 107

  R/  Let them thank the LORD for such kindness, such wondrous deeds for mere mortals.

Let them offer a sacrifice in thanks,

declare his works with shouts of joy.

Some went off to sea in ships,

plied their trade on the deep waters.                                    R/

They rose up to the heavens, sank to the depths;

their hearts trembled at the danger.

They reeled, staggered like drunkards;

their skill was of no avail.                                                             R/

In their distress they cried to the LORD,

who brought them out of their peril,

Hushed the storm to a murmur;

the waves of the sea were stilled.

They rejoiced that the sea grew calm,

that God brought them to the harbor they longed for.R/

The upright saw this and rejoiced;

all wickedness shut its mouth.

Whoever is wise will take note of these things,

will ponder the merciful deeds of the LORD                      R/

Salm Responsorjali                    SALM  106

R/    Ħa jsebbħu l-Mulej għal tjubitu, għall-għegubijiet tiegħu mal-bnedmin!

Ħa jsebbħu l-Mulej għal tjubitu,

għall-għeġubijiet tiegħu mal-bnedmin!

Ħa joffru sagrifiċċji  ta’ radd il-ħajr,

u jxandru l-għemejjel tiegħu b’għana ferrieħi. R/

Dawk li jmorru bil-baħar fuq l-iġfna,

li jagħmlu l-qligħ f’ibħra kbar ħafna,

huma raw l-għemejjel tal-Mulej

u l-opri tiegħu tal-għaġeb f’qiegħ il-baħar.                        R/

Hu ordna u qajjem riefnu,

li qanqal imwieġ il-baħar.

Għolew  m’ogħla s-smewwiet,

niżlu sa qiegħ il-baħar;

qalbhom tmewtet bil-biża tat-telfa.                                      R/

Bdew iduru u jixxenglu bħal nies fis-sakra,

u tilfu ħilithom kollha.

Sejħu l-Mulej fit-tiġrib tagħhom,

u mill-hemm tagħħom ħelishom.

Hu bidel ir-riefnu f’żiffa,

u siektu mwieġ il-baħar.                                                              R/

Huma ferħu għax waqfu l-imwieġ ;

u hu mexxihom sal-port li xtaqu.

Ħa jsebbħu l-Mulej għal-tjubitu,

Għall-għeġubijiet tiegħu mal-bnedmin!                             R/

Second Reading    -  From Book of the Acts of Apostles, 27, 16-28; 28, 1-6

We passed along the sheltered side of an island named Cauda and  managed only with difficulty to get the dinghy under control. They hoisted it aboard, then used cables to undergird the ship. Because of their fear that they would run aground on the shoal of Syrtis, they lowered the drift anchor and were carried along in this way. We were being pounded by the storm so violently that the next day they jettisoned some cargo, and on the third day with their own hands they threw even the ship's tackle overboard. Neither the sun nor the stars were visible for many days, and no small storm raged. Finally, all hope of our surviving was taken away. When many would no longer eat, Paul stood among them and said, "Men, you should have taken my advice and not have set sail from Crete and you would have avoided this disastrous loss. I urge you now to keep up your courage; not one of you will be lost, only the ship. For last night an angel of the God to whom  belong and whom I serve stood by me and said, 'Do not be afraid, Paul. You are destined to stand before Caesar; and behold, for your sake, God has granted safety to all who are sailing with you.' Therefore, keep up your courage, men; I trust in God that it will turn out as I have been told. We are destined to run aground on some island."  On the fourteenth night, as we were still being driven about on the Adriatic Sea, toward midnight the sailors began to suspect that they were nearing land. They took soundings and found twenty fathoms; a little farther on, they again took soundings and found fifteen fathoms. Fearing that we would run aground on a rocky coast, they dropped four anchors from the stern and prayed for day to come. The sailors then tried to abandon ship; they lowered the dinghy to the sea on the pretext of going to lay out anchors from the bow. But Paul said to the centurion and the soldiers, "Unless these men stay with the ship, you cannot be saved." So the soldiers cut the ropes of the dinghy and set it adrift. Until the day began to dawn, Paul kept urging all to take some food. He said, "Today is the fourteenth day that you have been waiting, going hungry and eating nothing. I urge you, therefore, to take some food; it will help you survive. Not a hair of the head of anyone of you will be lost." When he said this, he took bread, ⁴ gave thanks to God in front of them all, broke it, and began to eat. They were all encouraged, and took somefood themselves. In all, there were two hundred seventy-six of us on the ship. After they had eaten enough, they lightened the ship by throwing the wheat into the sea. When day came they did not recognize the land, but made out a bay with a beach. They planned to run the ship ashore on it, if they could. So they cast off the anchors and abandoned them to the sea, and at the same time they unfastened the lines of the rudders, and hoisting the foresail into the wind, they made for the beach. But they struck a sandbar and ran the ship aground. The bow was wedged in and could not be moved, but the stern began to break up under the pounding (of the waves). The soldiers planned to kill the prisoners so that none might swim away and escape, but the centurion wanted to save Paul and so kept them from carrying out their plan. He ordered those who could swim to jump overboard first and get to the shore, and then the rest, some on planks, others on debris from the ship. In this way, all reached shore safely.  Once we had reached safety we learned that the island was called Malta. The natives showed us extraordinary hospitality; they lit a fire and welcomed all of us because it had begun to rain and was cold. Paul had gathered a bundle of brushwood and was putting it on the fire when a viper, escaping from the heat, fastened on his hand. When the natives saw the snake hanging from his hand, they said to one another, "This man must certainly be a murderer; though he escaped the sea, Justice ¹ has not let him remain alive."  But he shook the snake off into the fire and suffered no harm.  They were expecting him to swell up or sudden to fall down dead but, after waiting a long time and seeing nothing unusual happen to him, they changed their minds and began to say that he was a god. This is the Word of The Lord.

It-Tieni Qari   -    mill-Atti ta’ l-Appostli  27, 16-28,6

B’ġirja waħda għaddejn taħt ir-riħ ta’ daqsxejn ta’ gżira jisimgħa Kawda.  Bilkemm stajna  nżommu d-dgħajsa warajna, u għalhekk tellgħuha mill-baħar.    Imbagħad qabdu  l-armar u rabtu l-ġifen dawramejt biċ-ċimi, niżżlu l-qlugħ u l-arbli,   għax beżgħu li ninkaljaw fuq is-Sirti, u hekk ħallejn l-mewġ ikaxkarna miegħu.  Il-għada t-tempesta ħabbtitna ħafna, bdew iwaddbu t-tagħbija l-baħar, u fit-tielet  jum irmew il-parank tal-ġifen b’idejhom stess.  Għal ħafna jiem la dehret xemx u  lanqas kwiekeb, it-tempesta li laqtitna ma kienitx ħafifa,   Hekk li fl-aħħar tlifna kull  tama li nsalvaw. In-nies kienu ilhom ħafna ma jieħdu xi ħaġa  biex jitrejqu; Pawlu waqaf f’nofshom u qalilhom:  “Ħbieb,  kien imisskom smajtu minni u ma tlaqtux minn Kreta; kontu teħilsu minn din il-ħsara u t-telf, imma issa nwissikom biex tagħmlu l-qalb, għax ħadd minnkom mhu se jitlef ħajtu;  il-ġifen biss jintilef. Għax dal-lejl deherli anġlu ta’ dak Alla li tiegħu  jien u li lilu nqim,  u qalli: “Tibżax, Pawlu.  Jeħtieġ  li inti tidher quddiem Ċesari:  ara, Alla tak il-ħajja ta’  dawk kollha li qegħdin jivvaġaw  miegħek.  Mela qawwu qalbkom, ħbieb.  Jien nemmen f’Alla li hekk isir, sewwa sew kif tħabbar lili. Jeħtieġ iżda li naħbtu ma’ gżira.“Meta wasal l-erbatax-il-lejl, konna ninsabu mitfugħin ‘l hawn u ‘l hemm fil-baħar ta’  Adrja.   Għall-ħabta  ta’ nofs il-lejl il-baħrin ħassew li konna resqin qrib xi art.  Skandaljaw il-għoli tal-baħar, u sabu għoxrin qama;  imxejna ftit ieħor ‘il quddiem reġgħu skandaljaw, u sabu ħmistax.  Huma beżgħu li xi mkien se naħbtu ma’ xi sikka, u għalhekk niżżlu  erba’ ankri mill-poppa.  Ix-xewqa tagħhom kienet li ma  jdumx ma jisbaħ.  Il-baħrin bdew ifittxu li jaħarbu mill-ġifen, u niżżlu d-dgħajsa  l-baħar bħallikieku biex idendlu xi ankri mill-pruwa. Iżda Pawlu qal liċ-ċentirjun u lis-suldati:  “Jekk dawn ma jibqgħux fuq il-ġifen, intom ma tistghux issalvaw.“   imbagħad is-suldati qaċċtu l-ħbula tad-dgħajsa u ħallewha tmur għal riħha.    Meta sar il-ħin biex jisbaħ, Pawlu qabad iħajjarhom ilkoll biex jtrejqu bi ħaġa, u qalilhom:  ˝Issa ġa ilkom erbatax-il-ġurnata tistennew  sajmin, u ma dduqu xejn.  Għalhekk inħajjarkom tieħdu xi ħaġa ta’ l-ikel, u jwetikom f’saħħitkom, għax ħadd minnkom mhi se tintiliflu xagħra waħda minn rasu˝.   Kif qal dan, qabad il-ħobż, radd il-ħajr ‘l Alla quddiem kulħadd qasam u beda jiekol.  Imbagħad kulħadd għamel il-qalb u ħadu xi ħaġa ta’ l-ikel huma wkoll. Konna b’kollox mitejn u sitta u sebgħin ruħ fuq il-ġifen.  Wara li xebgħu, bdew iħeffu l-ġifen u jwaddbu l-qamħ il-baħar.  Meta mbagħad sebaħ, l-art ma għarfuhiex, lemħu biss bajja bi xtajta fiha, u qatgħuha li jekk jista’ jkun, jitfgħu l-ġifen fuqha.  Irħew l-ankri u telquħom il-baħar, u ħallew ukoll l-irbit tat-tmun.  Imbagħad tellgħu l-qala tat-trinkett għar-riħ u ħadu għax-xtajta.  Iżda ħbatna ma’ sikka, li kellha l-baħar miż-żewġ naħat.  Il-pruwa baqgħet imwaħħla sewwa fil-post  u ma tħarrkitx iżjed, imma l-poppa bdiet  titfarrak bil-qilla tal-mewġ.  Is-suldati riedu kieku joqtlu l-priġunieri, li ma jaħrabx xi ћadd minnhom bil-għawm;  iżda ċ-ċenturjun, li ried isalva ‘l Pawlu, ma ħalliex il-ħsieb tagħhom iseħħ.  Lil dawk li kienu jafu jgħumu ordnalhom jintefgħu huma l-ewwel il-baħar u jmorru l-art;   lill-oħrajn ordnalhom jilħqu x-xatt min fuq twavel u minn fuq bċejjeċ imkissra tal-ġifen.  U hekk kulħadd qabad l-art qawwi u sħiħ.Meta ħlisna mil-għarqa, sirna nafu li l-gżira kien jisimha Malta.  In-nies tagħha ġiebu ruħhom magħna bil-ħlewwa liema bħalha.  Laqgħuna tajjeb lilna lkoll u qabbdulna ħuġġieġa, għax kienet bdiet nieżla x-xita u kien il-bard.  Mela Pawlu ġabar qatta zkuk niexfa u tefagħhom fin-nar.  Fiz-zkuk kien hekk lifgħa li malli ħaset is-sħana, ħarġet u qabdel ma’ id Pawlu.  In-nies tal-gżira, kif raw il-lifgħa mdendla ma’ idu, bdew igħidu wieħed lill-ieħor: “Dar-raġel żgur xi qattiel, għax għad li ħelisha mill-baħar, il-ġustizzja ma ħallitux igħix!“  imma hu farfar il-lifgħa ġon-nar u ma  ġralu xejn.  Huma stennew li se jarawh jintefaħ jew jaqa’ u jmut f’daqqa.  Wara li damu jistennew ħafna u raw li ma ġralu ebda deni, biddlu l-ħsieb  u bdew igħidu li kien xi Alla.     Il-Kelma tal-Mulej

The Gospel according to MARK 16, 15-20

He said to them, "Go into the whole world and proclaim the gospel to every creature. Whoever believes and is baptized will be saved; whoever does not believe will be condemned. These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages.  They will pick up serpents (with their hands), and  if they drink any deadly thing, it will not harm them. They will lay hands on the sick,and they will recover." So then the Lord Jesus, after he spoke to them, was taken up into heaven  and took his seat at the right hand of God. But they went forth and preached everywhere, while the Lord worked with them and confirmed the word through accompanying signs.  This is the Word of The Lord.

L-Evanġelju       Qari skond San Mark  16, 15-20

F’dak iż-żmien, Ġesu’ qal lill-Ħdax: “Morru fid-dinja kollha,  xandru l-Bxara t-tajba lill-ħolqien kollu. min jemmen u jitgħammed, isalva;  iżda min ma jemminx, ikun ikkundantat.   U dawn huma l-mirakli li jsieħbu ‘l dawk li jemmnu:  f’ismi jkeċċu x-xjaten, jitkellmu b’ilsna ġodda, jaqbdu s-sriep b’idejhom, u jekk jixorbu xi xorb li  jġib il-mewt;  ma jagħmlilhomx ħsara;  iqiegħdu idejhom fuq il-morda u dawn ifiqu..˝  U hekk l-Mulej Ġesu’, wara li kellimhom, kien imtella’ fis-sema u qagħad in-naħa tal-lemin ta’ Alla.  Huma mbagħad marru jippriedkaw kullimkien; il-Mulej kien jaħdem magħhom u jwettaq il-kelma bil-mirakli li kienu jsiru magħha. Il-Kelma tal-Mulej

/////////////////////////////////////////////

COMMENTARY on  PAUL AT MALTA (Acts 28:1-14)

And when they were escaped, they knew that the island was called Malta.…

It is an ill wind which blows nobody good. Here is a case in point. The sailors regarded it an ill wind that wrecked their ship, but had it sunk them in mid-ocean it would have been a worse wind. It blew good to the islanders, for they got healing for the body and gospel for the soul. It blew good to the apostle, for he was received with an angel's welcome and became a dispenser of rich blessings. Indeed, can we call any wind an ill one? The stormy wind is ever fulfilling God's word. It is better than the south wind blowing softly, but often bringing peril. "Mysterious providences" is a phrase we ordinarily affix to unpleasant things, but in the light of accomplished facts our view of what is good or ill may be corrected. Our partial knowledge leads us to misjudgments. Wait till tomorrow. All will be well. Impatience is rebuked by the revelations of Providence.

The evangelist Luke speaks here of "barbarians," a people who did not speak Greek. We Englishmen have something of this feeling towards aliens, but we call it "patriotism." Worst of all is this clannish spirit when shown by some portion of the Church who say, "The temple of the Lord are we!" The Lord Jesus requires us to put away such exclusiveness. "No common kindness" was shown by these "barbarians," who were really friends, aye, Christians in a large sense, for did they not realise the Spirit of the Master? "I was ahungered," etc. I'd rather stand with them, at last, than with many robed and titled ones.

To feed the welcome fire and strengthen the blaze, Paul gathers wood in his hands. Those hands were always ready for service: to gather golden coin to the coffers of the Church, or to make tents for his own support; to raise the dead, or gather converts to Christ; to quell a mob, or, "beckoning," hold an audience with a wizard's spell. He now gathered sticks, for he was all things to all men, and had no respect for the "blue blood" which looks disdainfully on meaner men. He flung the faggots on the fire, and soon a frozen viper warmed by the heat, leaped forth and fastened itself on the apostle's hand.

The bystanders infer that Paul is a criminal, saved from the flood to die by the viper's fang. Notice, that even heathen have a conviction of the retributive justice of God. It is only the civilised fool who says, "No God," and he says it in his heart. How ready people are to jump at conclusions. Paul's chain settled the fact that he was a guilty criminal, and so we unjustly judge the accused and arrested before he is proved culpable. The innocent are often overshadowed. Charity "believes all things." The proverb is, "We guess eggs when we see egg shells," but there is a barn-door fowl as well as a cockatrice. Isaac Watts advises us always to "Endeavour to believe a story to be wrong which ought to be wrong." Remember the moral effect upon ourselves of the judgment we pass upon others.

The viper on Paul's hand produced no fatal harm. Paul "must stand before Caesar." Neither the high priest, the Jewish Parliament, the conspirators, the devil himself, the storm-lashed Mediterranean Sea, nor the venomous viper, can prevent his going to Rome. So we are going to heaven, and God is our continual guard. All nature is used by Him for our good and we need not fear.

There are different classes of vipers. Ingratitude is one. Its fangs are sharp, but may be shaken off. Slander is another. It would be venomous if its power were as good as its will.

But integrity comes out unharmed. The barbarian cried out, "He is a god!" It would have been truer to say, "He has a God." That was the secret of his safety. Have you one? If God be for us, who or what can be against us?  (From a thought by J. Jackson Wray.)

When Your "hour" comes

January 17, 2016

Second Sunday in Ordinary Time

It-Tieni Ħadd matul is-Sena

Messalin C 264

Reading 1                 -           Isaiah 62:1-5

For Zion’s sake I will not be silent, for Jerusalem’s sake I will not be quiet, until her vindication shines forth like the dawn and her victory like a burning torch. Nations shall behold your vindication, and all the kings your glory; you shall be called by a new name pronounced by the mouth of the LORD. You shall be a glorious crown in the hand of the LORD, a royal diadem held by your God. No more shall people call you “Forsaken, “ or your land “Desolate, “ but you shall be called “My Delight", and your land “Espoused.” For the LORD delights in you and makes your land his spouse. As a young man marries a virgin, your Builder shall marry you; and as a bridegroom rejoices in his bride so shall your God rejoice in you.  This is the Word of the Lord.

L-Ewwel Qari    -   mill-Ktieb tal-Profeta Isaija 62, 1-5

Minħabba f'Sijon ma nehdiex, minħabba f'Ġerusalem ma niskotx, sa ma tfeġġ bħal  dija  l-ġustizzja tagħha, tħeġġeġ bħal torċa s-salvazzjoni tagħha. Il-ġustizzja tiegħek għad jarawha l-ġnus, u s-sebħ tiegħek jarawh is-slaten kollha. B'isem ġdid għad isejħulek, isem li għad jagħżlu fomm il-Mulej. Għad tkun kuruna ta' ġmiel f'id il-Mulej u dijadema ta' sultan f'id Alla tieghek. Ma jgħidulekx aktar  .-Abbandunata, anqas lill artek l-Imħarbta. Lilek għad isejħulek  Għaxqti fiha, u lil artek għad igħidulha Għarusa, għax il-għaxqa tal-Mulej fik, u artek għad titgħarras. Bħalma l-għarus jitgħarras xebba, hekk jitgħarrsek il-Bennej tiegħek; u bħalma l-għarus jitgħaxxaq b'għarustu, hekk jitgħaxxaq bik Alla tiegħek. Il-Kelma tal-Mulej

Responsorial Psalm          -           PSALM 96:1-2, 2-3, 7-8, 9-10

                R. (3) Proclaim his marvelous deeds to all the nations.

Sing to the LORD a new song;
sing to the LORD, all you lands.
Sing to the LORD; bless his name                            R/

Announce his salvation, day after day.
Tell his glory among the nations;
among all peoples, his wondrous deeds.             R/

Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!           R/

Worship the LORD in holy attire.
Tremble before him, all the earth;
Say among the nations: The LORD is king.
He governs the peoples with equity.                    R/

Salm Responsorjali                       Salm 95

                R/  Xandru fost il-popli kollha, l-għeuġibijiet tal-Mulej

Għannu lill-Mulej għanja ġdida;

għannu lill-Mulej fl-art kollha!

Għannu lill-Mulej, bierku ismu!                                R/

Ħabbru minn jum għal ieħor is-salvazzjoni tiegħu.

Xandru fost il-ġnus is-sebħ tiegħu,

fost il-popli  kollha l-għeġubijiet tiegħu!             R/

Agħtu lill-Mulej, familji tal-popli,

agħtu lill-Mulej sebħ u setgħa,

agħtu lill-Mulej is-sebħ ta' ismu!                             R/

Inxteħtu quddiem il-Mulej b'tiżjin qaddis;

triegħdu quddiemu, nies  kollha tal-art!

Għidu fost il-ġnus:  "Il-Mulej isaltan!"

Huwa jiġġudika l-popli bis-sewwa.                        R/

Reading 2                 -           1 Corinthians 12:4-11

Brothers and sisters: There are different kinds of spiritual gifts but the same Spirit;  there are different forms of service but the same Lord;  there are different workings but the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit. To one is given through the Spirit the expression of wisdom; to another, the expression of knowledge according to the same Spirit; to another, faith by the same Spirit; to another, gifts of healing by the one Spirit; to another, mighty deeds; to another, prophecy; to another, discernment of spirits; to another, varieties of tongues; to another, interpretation of tongues. But one and the same Spirit produces all of these, distributing them individually to each person as he wishes. This is the Word of the Lord.

It-Tieni Qari   -   mill-Ewwel Ittra lill-Korintin. 12, 4-11

Ħuti, hemm diversi doni,  imma wieħed hu l-Ispirtu; hemm diversi ministeri, imma l-istess wieħed hu l-Mulej; hemm diversi ħidmiet, imma l-istess Alla, li jaħdem  kollox f'kulħadd.  Lil kull wieħed tingħata r-rivelazzjoni tal-Ispirtu għall-ġid ta' kulħadd; lil wieħed  kliem l-għerf, mill-istess Spirtu; lil ieħor kliem tas-sapjenza, milll-istess Spirtu; lil ieħor il-fidi, mill-istess Spirtu; lil ieħor id-don tal-fejqan, mill-istess Spirtu; lil ieħor is-setgħa tal-mirakli; lil ieħor id-don tal-prefezzija; lil ieħor id-don tal-għażla tal-ispirti; lil ieħor diversi ilsna; lil ieħor it-tifsir tal-ilsna. Dan kollu jaħdmu l-istess Spirtu wieħed, li jqassam lil kull wieħed kif jogħġbu. Il-Kelma tal-Mulej

Gospel                       John 2:1-11

There was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus and his disciples were also invited to the wedding. When the wine ran short, the mother of Jesus said to him,“They have no wine.” And Jesus said to her, “Woman, how does your concern affect me? My hour has not yet come.” His mother said to the servers, “Do whatever he tells you.” Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons. Jesus told the them, “Fill the jars with water.” So they filled them to the brim. Then he told them, “Draw some out now and take it to the headwaiter.” So they took it. And when the headwaiter tasted the water that had become wine, without knowing where it came from — although the servers who had drawn the water knew — the headwaiter called the bridegroom and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.” Jesus did this as the beginning of his signs at Cana in Galilee and so revealed his glory, and his disciples began to believe in him.   This is the Word of the Lord.

L-Evanġelju   -   skont San Ġwann 2, 1-12

F'dak iż-żmien, sar tieġ f'Kana tal-Galilija, u omm  Ġesu' kienet hemm.   Ġesu' kien mistieden għat-tieġ hu ukoll flimkien mad-dixxipli tiegħu. Billi  ma kienx fadal iżjed inbid,  omm Ġesu' qaltlu: "Ma għandhomx inbid."    U Ġesu' qalilha:  "X'hemm bejni u bejnek, mara?   Is-siegħa tiegħi għadha ma waslitx." Omm Ġesu' qalet lill-qaddejja:  "Agħmlu kulma jgħidilkom hu." Issa kien hemm sitt ġarar tal-ħaġar, imqiegħda hemm għar-rit  tal-urifikazzjoni tal-Lhud, kull waħda minnhom tasa' xi mitt jew mija u għoxrin litru.    Ġesu' qal  lill-qaddejja:  "Imlew il-ġarar bl-ilma."    U dawk imlewhom sax-xifer.Imbagħad qalilhom:  "Issa ħudu minnu u newluh lil dak li qiegħed jieħu ħsieb il-mejda."   U huma marru  jnewluhulu. Hu daq l-ilma mibdul fi nbid: u billi ma kienx jaf mnejn ġie, għalkemm il-qaddejja li ħadu mill-ilma kienu jafu, sejjaħ lill-għarus u qallu:  "Kulħadd l-inbid it-tajjeb iservi l-ewwel; meta mbagħad ikun ħadhom iġibu dak li jkuu  inqas tajjeb.  Imma int  l-inbid it-tajjeb erfajtu sa issa." Dan, li għamel Ġesu' f'Kana tal-Galilija kien l-ewwel  wieħed  fost is-sinjali tiegħu.  Bih wera l-glorja tiegħu u d-dixxipli tiegħu emmnu fih. Il-Kelma tal-Mulej

////////////////////

COMMENTARY by Fr Thomas Rosica            

When Cronos Is Transformed Into Kairos

Last Sunday gave us an opportunity to reflect on Jesus’ baptism in the Jordan, and our own baptismal commitment. The wedding feast of Cana of today’s Gospel (John 2:1-11) is a manifestation of God’s glory and it continues the theme of Christ’s Epiphany and Baptism — of Jesus inaugurating his divine mission on earth. This Sunday we see the story of the wedding feast in Cana. This may have been constructed from a real event in Jesus’ life. A careful reading of the text allows us to recognize the hand of the evangelist John reconstructing the scene, building in multiple layers of symbolic meaning. This coming Sunday we look at the water becoming wine, the ordinary becoming extraordinary, and the beginnings of the Messianic age. The miracle at Cana foretells the way in which Jesus will accomplish his mission — by shedding his blood on the cross.

Key points of the story

Let us consider several key points of this highly symbolic Gospel story that has no parallel story in the other Gospels. “Sign” (semeion) is John’s symbolic term for Jesus’ wondrous deeds. John is interested primarily in what the “signs” (semeia) signify: God’s intervention in human history in a new way through Jesus. At Cana, symbol and reality meet: The human marriage of two young people is the occasion to speak of another marriage, the one between Christ and the Church, which will be achieved in “his hour” on the cross. At Cana in Galilee, we encounter the first sign when Jesus manifests his glory and the disciples believe.

The Mother of Jesus

The principal guest on the occasion of this wedding was not Jesus Himself but his mother, and the Gospel says that Jesus was also there as well as His apostles (1-2). The mother of Jesus is never named in John’s Gospel. The title “Woman,” used by Jesus for his mother is a normal, polite form of address, but unattested in reference to one’s mother (see John 19:26 where she is referred to as Woman and Mother.)

Mary appears symbolically; her function is to complete the call of the disciples. She is the catalyst for the sign that leads to the disciples’ expression of faith. Her words to the servants at the wedding banquet: “Do whatever He tells you” (2:5) are an invitation to all peoples to become part of the new people of God. Both at Cana and at Calvary in the fourth Gospel, Mary represents not only her maternity and physical relationship with her son, but also her highly symbolic role of “Woman” and “Mother” of God’s people.

Jesus’ response to Mary’s request is: “My hour has not yet come.” In other words, it was not yet time to completely reveal his glory. That would happen on the cross. But Jesus’ words to Mary are not the only indication to what this story is really about. The miracle, itself, the changing of water into wine, means that the old covenant between heaven and earth will be changed into something entirely new. At Mary’s word to her Son, a sad situation is transformed. At Jesus’ words to the servants at the wedding feast, the miracle takes place.

The “hour”

An important aspect of the Cana story is the use and meaning of “the hour”.  In the New Testament, the Greek word for hour, “hora” is more often used in reference to kairos time than to cronos time: “The hour [hora] comes and now is when the true worshiper” (4:23-24). “Hora” is used in many gospel stories of mighty works to identify the moment of healing, and in those cases it is usually translated “instantly.”  The “hour” spoken of by Jesus at Cana is that of his passion, death, resurrection, and ascension (John 13:1).

“Cronos” time measures ordinary occurrences and leaves the impression — often false — that we can control it. We can enter it into our Blackberries, iPhones and agendas and deal with time and events on our own terms.  “Kairos” time, on the other hand, represents discontinuity, when an unexpected barrier forces one to move off a planned course and adjust to new realities.  Jesus had one schedule in mind; circumstances pushed him in another direction.

Perhaps the most profound layer of meaning shows how the disruption of “cronos” time can be transformed into an event of “kairos” time. Jesus had been expecting an introductory moment that he could identify and control. Instead, his “hora” came upon him unexpectedly, pushed on him by circumstances and by his persistent mother!

So often in our individual and community lives, in our various ministries, parishes and daily lives, we simply plod along from day to day, living with a sense of hopelessness, monotony or heaviness. We are locked into a “cronos” time, and cannot see how God wishes to break through the ordinary moments of life and transform our existence and our history into something extraordinary. The Lord invites us to allow him to fill the structures and jars of our existence with the new wine of his presence. When we listen to the Lord and do whatever he tells us, the ordinariness of our lives becomes extraordinary, the empty jars of water become filled with new wine, and we literally become the feast for one another.

The Cana Gospel episode points out to the couple a way to not fall into this situation or get out of if they are already in it: Invite Jesus to your wedding! What happens in all marriages happens in the wedding feast at Cana. It begins with enthusiasm and joy (symbolized by the wine); but the initial enthusiasm, like the wine at Cana, comes to wane with the passage of time. Then things are done no longer for love and with joy, but out of habit and routine. It descends upon the family, if we are not careful, like a cloud of sadness and boredom. Of such couples it must sadly be said: “They have no more wine!”

Today’s marvellous Gospel story is neither about Mary’s intercession nor about Jesus’ rebuke of his mother. The story is ultimately about the disclosure in ordinary family festive circumstances of the hidden glory of Jesus the Son. It is not about excessive drinking at Jewish weddings! It is neither about norms, traditions and rules of family life nor even about marriage. Nor is it about Judaism as empty and Christianity as being full.   John’s story of the wedding at Cana invites us to consider seriously whether we think that the master of the feast who gives the command: “Fill the jars with water” can make all things new in our own lives. 

One’s hour comes — the kairos moment presents itself — at the intersection of frustrated plans and openness to the Divine.  Cana teaches us that the Messiah of the world had to adjust his schedule when events took a surprising turn. The story of Jesus’ coming-out event as told by John demonstrates his spiritual flexibility.  How can our “cronos” time be transformed into “kairos” — a real moment of breakthrough and hope, of promise and new possibility?

This Sunday let us beg the Lord and his Mother to make us faithful stewards, ready to do whatever Jesus tells us and eager to share with others the wine he provides.  When we listen to the Lord and do whatever he tells us, the ordinariness of our lives becomes extraordinary, the empty jugs of water become filled with new wine, our cronos moments are transformed into kairos moments, and we become the feast for one another.

////////////////////////////////////

Our Baptismal Calling

Feast of the Baptism of the Lord 

Il-Festa tal-Magħmudija tal-Mulej

Messalin C 135

Reading   -  Isaiah 40:1-5, 9-11

Comfort, give comfort to my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her service is at an end,  her guilt is expiated; indeed, she has received from the hand of the LORD double for all her sins. A voice cries out: In the desert prepare the way of the LORD! Make straight in the wasteland a highway for our God! Every valley shall be filled in, every mountain and hill shall be made low; the rugged land shall be made a plain, the rough country, a broad valley. Then the glory of the LORD shall be revealed, and all people shall see it together; for the mouth of the LORD has spoken. Go up on to a high mountain, Zion, herald of glad tidings; cry out at the top of your voice, Jerusalem, herald of good news! Fear not to cry out and say to the cities of Judah: Here is your God! Here comes with power  the Lord GOD, who rules by a strong arm; here is his reward with him, his recompense before him. Like a shepherd he feeds his flock; in his arms he gathers the lambs, carrying them in his bosom, and leading the ewes with care. This is the Word of The Lord.

L-Ewwel Qari   -   mill-Ktieb tal-Profeta Isaija 40, 1-5, 9-11

"Farrġu, farrġu l-poplu tiegħi  -igħid Alla tagħkom. Kellmu lil qalb Ġerusalemm u għidulha li ntemm il-jasar tagħha, tħallset  ħżunitha, ħadet mingħand il-Mulej darbtejn ġħal dnubietha kollha." Leħen jgħajjat: "Ħejju t-triq għall-Mulej fid-derżert, wittu għal Alla tagħna mogħdija fix-xagħri. Jintradam kull wied, u jitniżżlu l-muntanji u l-għoljiet; kull art imħabbta titwitta kull art imħarbta ssir maqgħad. U tfiġġ il-glorja tal-Mulej, u l-bnedmin jarawha lkoll f'daqqa, għax fomm il-Mulej tkellem." Itla' fuq il-muntanja għolja, int li ġġib il-bxara t-tajba lil Sijon! Għolli leħnek bil-qawwa kollha, int  li tagħti l-aħbar it-tajba lil Ġerusalemm; għajjat, la tibżax. Għid lill-ibliet ta' Ġuda:"Hawn hu Alla tagħkom! Hawn hu Sidi l-Mulej, li ġej bil-qawwa, u jaħkem bil-qawwa ta'driegħu. Hawn hu bi ħlasu miegħu, u r-rebħa tiegħu quddiemu. Bħal ragħaj li j irgħa l-merħla tiegħu; bi driegħu jiġmagħha, u l-ħrief  fi ħdanu jerfagħhom; u n-nagħaġ ireddgħu bil-mod imexxihom." Il-Kelma tal-Mulej

Responsorial Psalm           PSALM 104:1b-2, 3-4, 24-25, 27-28, 29-30

R. (1) O bless the Lord, my soul.

O LORD, my God, you are great indeed!
you are clothed with majesty and glory,
robed in light as with a cloak.
You have spread out the heavens like a tent-cloth;                        R/

You have constructed your palace upon the waters.
You make the clouds your chariot;
you travel on the wings of the wind.
You make the winds your messengers,
and flaming fire your ministers.                                                               R/

How manifold are your works, O LORD!
In wisdom you have wrought them all—
the earth is full of your creatures;
the sea also, great and wide,
in which are schools without number
of living things both small and great.                                                    R/

They look to you to give them food in due time.
When you give it to them, they gather it;
when you open your hand, they are filled with good things.      R/

If you take away their breath, they perish and return to the dust.
When you send forth your spirit, they are created,
and you renew the face of the earth.                                                      R/

Salm Responsorjali     -   Salm 103 (104)

      R/         Bierek ruħ tiegħi, il-Mulej.

Mulej, Alla tiegħi, inti kbir bil-bosta!

Bis-sebħ u l-ġmiel init mlibbes,

bid-dawl, bħal b'mantell, inti mkebbeb.

Inti frixt is-smewwiet bħal tinda.                                             R./

Waqqaft fuq l-ilma l-għamajjar għoja tiegħek.

Inti tagħmel is-sħab mirkeb tiegħek,

fuq ġwienaħ ir-riħ tiġġerra.

l-irjieh tagħmilhom ħabbara tiegħek,

u l-ilsna tan-nar qaddejja tiegħek.                                           R/

Kemm huma huma kotran l-għemejjel tiegħek, Mulej!

Kollha bl-għerf għamilthom;

mimlija l-art bil-ħlejjaq tiegħek.

Dan il-baħar  ta' kobor u wisa' bla tarf,

li fih jimraħ ħut bla għadd;

bħejjem żgħar u bhejjem kbar.                                                R/

Minnek jistennew il-ħlejjaq kollha

li tagħtihom ikilhom f'waqtu.

Inti  tagħtihom, u huma jiġbru;

tiftaħ idejk, u  jixbgħu bil-ġid.                                   R/

Jekk taħbi wiċċek, huma jinfixlu;

jekk teħdilhom nifishom, imutu,

u lejn it-trab  jerġgħu jmorru.

Malli tibgħat in-nies tiegħek, jinħolqu,

u inti ġġedded il-wiċċ ta' l-art.                                  R/

Reading 2                      Titus 2:11-14; 3:4-7

Beloved:  The grace of God has appeared, saving all and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age, as we await the blessed hope, the appearance of the glory of our great God and savior Jesus Christ, who gave himself for us to deliver us from all lawlessness and to cleanse for himself a people as his own, eager to do what is good. When the kindness and generous love of God our savior appeared, not because of any righteous deeds we had done but because of his mercy, He saved us through the bath of rebirth and renewal by the Holy Spirit, whom he richly poured out on us through Jesus Christ our savior, so that we might be justified by his grace and become heirs in hope of eternal life.  This is the Word of The Lord.

It-Tieni Qari  -   mill-Ittra lil Titu 2, 11-14;, 3, 4-7

Ibni, dehret il-grazzja ta' Alla, għas-salvazzjoni lill-bniedmin kollha; hi trawwimna nwarrbu l-ħażen u l-ġibdiet  tad-dinja;  biex ngħixu bir-rażna u l-ġustizzja u t-tjieba f'dan iż-żmien,  u nistennew it-tama ħienja u d-dehra tal-glorja tal-kbir Alla u Salvatur tagħna. Hu ta lilu nnifsu għalina biex jifdina minn kull ħażen u jnaddafna u jagħmel minn poplu magħżul għalih, poplu mħeġġeġ għall-għemil it-tajjeb. Iżda meta feġġet it-tjieba ta' Alla, Salvatur tagħna, u l-imħabba tiegħu għall-bnedmin, hu salvana  bil-ħasil ta' twelid ġdid u t-tiġdid tal-Ispirtu s-Santu, mhux minħabba l-opri tajba li stajna għamilna aħna, iżda minħabba l-ħniena tiegħu. Dan l-ispirtu hu xerrdu bil-kotra fuqna b'Ġesu' Kristu,  is-Salvatur tagħna, biex bis-saħħa tal-grazzja tiegħu nitqaddsu u nsiru werrieta tal-ħajja ta' dejjem skont it-tama li għandna  Il-Kelma tal-Mulej

Gospel   -   Luke 3:15-16, 21-22

The people were filled with expectation, and all were asking in their hearts whether John might be the Christ. John answered them all, saying, “I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the Holy Spirit and fire.” After all the people had been baptized and Jesus also had been baptized and was praying, heaven was opened and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my beloved Son; with you I am well pleased”. This is the Word of The Lord.

Evanġelju   -   Qari Skont San Luqa  3, 15-16, 21-22

F'dak iż-żmien, il-poplu kien qiegħed jistenna ħerqan,  u kulħadd kien jistaqsi lilu nnifsu dwar  Ġwanni, jekk kienx hu l-Messija. Għalhekk Ġwanni qabad u qal lil kulħadd: "Jien, ngħid għalija, ngħammidkom bl-ilma, imma ġej wieħed aqwa minni, li ma jistħoqqlix inħollu  l-fqieli tal-qorq tiegħu. Hu jgħammidkom bl-Ispirtu s-Santu u n-nar." Ġara li, wara li tgħammed il-poplu kollu,  Ġesu' tgħammed ukoll u,  waqt li kien qiegħed jitlob,  is-smewwiet infetħu, u niżel l-Ispirtu s-Santu u deher fuqu fis-sura ta' ħammiema.U mis-sema ġie leħen jgħid: "Inti Ibni l-għażiż; fik sibt l-għaxqa tiegħi."  Il-Kelma tal-Mulej

//////////////////////////////////////////////////

COMMENTARY by Fr Thomas Rosica CSB

Baptism Is a Call to a Prophetic Career

The theme of Christ’s epiphany — of Jesus inaugurating his divine mission on earth — reaches its fulfillment in the feast of the Baptism of the Lord. The feast seemingly brings an end to the Christmas season, but Christmas really ends with the feast of the Presentation of the Lord on Feb. 2.   In next Sunday’s Gospel story, Jesus begins his ministry in Galilee after the baptism preached by John. In describing the expectation of the people, Luke is characterizing the time of John’s preaching in the same way as he had earlier described the situation of other devout Israelites in the infancy narrative. John the Baptist tells of one far greater than he, one with a more powerful baptism.

In contrast to John’s baptism with water, Jesus is said to baptize with the Holy Spirit and with fire. From the point of view of the early Christian community, the Spirit and fire must have been understood in the light of the fire symbolism of the pouring out of the Spirit at Pentecost (Acts 2:1-4). As part of John’s preaching, the Spirit and fire should be related to their purifying and refining characteristics (Ezekiel 36:25-27; Malachi 3:2-3).  When Jesus is baptized, the voice from heaven booms out and names him: “…. my Son, the Beloved ….” This affirmation is the defining moment for the prophet from Nazareth. It is God’s declaration of love to God’s new Israel; it is God’s naming to supreme accountability; it is God’s surprise for the world of the proud and powerful. Jesus’ baptism by John in the Jordan identifies him deeply with the people he has come to redeem.

We, too, are called to a prophetic career.

When we were baptized into Christ Jesus, we were baptized into his death. Our baptism is a public, prophetic and royal anointing. We receive the life of the Church and are called to sustain that faith life. Faith is about concern for others. Faith is a public — not private — responsibility.

Baptism is a call to a prophetic career. How we live that out may vary from person to person. The ways may not be as dramatic as the adventures of an Isaiah or a John the Baptist, yet they are in that same great prophetic tradition. To be prophetic is to become involved and to get our hands and feet dirty.

Through our own baptism, we can become a light to others, just as Jesus is a light to us, and to the world. Our own baptism fills us with a certain boldness, confidence and enthusiasm, reminding us that the Gospel must be proclaimed with gratitude for its proven beauty.

When we slowly discover the demands of that faith, and where the way of repentance leads, when we can tell good from evil; when we search for what God wants to do in our lives and ask him to help us accomplish it; when we learn as much as we can about God and his world; when we come near to God, then — at that moment — the person for whom the heavens opened is revealed also to us.

Baptism in today’s Church

In many parts of the world today, baptizing children has already become the exception. The number of unbaptized infants, children, young people, and adults is on the rise. The decline in the practice of baptism is the result of an erosion of family ties and a departure from the Church. During numerous priests’ retreats, gatherings of priests and pastors, I have often heard it discussed that when the priest does not see visible signs of the practice of faith, then the Church would have the right to refuse the sacraments to people, especially baptism. It is a very complex question.

Could we not, however also listen anew to the Gospel missionary injunction to “baptize, preach and teach” not by waiting for the people to come to us but by going out to meet the people where they are in today’s messy world? What is demanded of us is a new missionary fervor and zeal that do not require extraordinary events. It is in ordinary, daily life that mission work is done. Baptism is absolutely fundamental to this fervor and zeal. The sacraments are for the life of men and women as they are, not as we would like them to be! I can hear Venerable Pope John Paul II crying out to us: “Duc in altum!” It is not in the shallow, familiar waters that you will find those who most need you!

May this feast of the Lord’s Baptism be an invitation to each of you to remember with gratitude and renew your own baptismal promises. Relive the moment of the water that rushed over you. Pray that the grace of your own baptism will help you to be light to others and to the world, and give you the strength and courage to make a difference in the world and in the Church.

//////////////////////////////////////