SENT TO WITNESS THE WORD

Fourteenth Sunday in Ordinary Time

 Il-14-il Hadd matul is-Sena

Messalin C pp332            

Reading 1                IsAIAH 66:10-14c

Thus says the LORD: Rejoice with Jerusalem and be glad because of her, all you who love her; exult, exult with her, all you who were mourning over her! Oh, that you may suck fully of the milk of her comfort, that you may nurse with delight at her abundant breasts! For thus says the LORD: Lo, I will spread prosperity over Jerusalem like a river, and the wealth of the nations like an overflowing torrent. As nurslings, you shall be carried in her arms, and fondled in her lap; as a mother comforts her child, so will I comfort you; in Jerusalem you shall find your comfort. When you see this, your heart shall rejoice and your bodies flourish like the grass; the LORD’s power shall be known to his servants. This is the Word of The Lord.

L-Ewwel Qari   -  mill-Ktieb tal-Profeta Isaija 66, 10-14c

Ifirħu Ġerusalemm, thennew biha, intom ilkoll ħbieb tagħha! Aqbżu bil-ferħ, intom ilkoll li qsamtu swied il-qalb magħha! Hekk intom terdgħu u tixbgħu minn sider il-faraġ tagħha; terdgħu u titgħaxxqu mis-sider mimli tagħha. Għaliex dan jgħid il-Mulej "Arani!  Se nifrex fuqha s-sliem bħal xmara, u bħal xmara tfur il-ġid tal-ġnus. U intom terdgħu u fuq id-dirgħajn tintrefgħu, u jżiegħlu bikom fuq l-irkupptejn. Bħalma omm tfaraġ lil binha, hekk jiena nfaraġ lilkom u f'Ġerusalemm titfarrġu. Taraw u tifraħ qalbkom, u għadamkom bħal ħaxix iħaddar; u jagħrfu fil-qaddejja tiegħu id il-Mulej. Il-Kelma tal-Mulej

Responsorial Psalm      PsALM 66:1-3, 4-5, 6-7, 16, 20

R. (1) Let all the earth cry out to God with joy.

Shout joyfully to God, all the earth,
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God, “How tremendous are your deeds!”          R/

“Let all on earth worship and sing praise to you,
sing praise to your name!”
Come and see the works of God,
his tremendous deeds among the children of Adam.    R/

He has changed the sea into dry land;
through the river they passed on foot;
therefore let us rejoice in him.
He rules by his might forever.                                     R/

 
Hear now, all you who fear God, while I declare
what he has done for me.
Blessed be God who refused me not
my prayer or his kindness!                                          R/

Salm Responsorjali       -  SALM 65 (66)

                R/           Għajtu bil-ferħ lil Alla.

Għajtu bil-ferħ lil Alla,

bnedmin tad-dinja kollha;

għannu s-sebħ ta' ismu,

xandru s-sebħ u t-tifħir tiegħu.

Għidu lil Alla:  "Kemm int tal-biża' f'għemilek!"     R/

"L-art kollha tagħtik qima,

tgħannilek u tgħanni lil ismek."

Ejjew, araw l-għemejjel ta' Alla;

tal-biża' f'għemilu fost il-bnedmin.                      R/

Biddel il-baħar f'art niexfa,

għaddew bil-mixi minn nofs ix-xmara.

Għalhekk, nifirħu bih!

Hu jsaltan bil-kobor tiegħu għal dejjem!             R/

Ejjew, isimgħu, u ngħidilkom,

intom ilkoll li tibżgħu minn Alla,

ngħidilkom x'għamel miegħi.

Imbierek Alla, li ma warrabx it-talba tiegħi;

ma warrabx minn fuqi t-tjieba tiegħu!                  R/

Reading 2                GalATIANS 6:14-18

Brothers and sisters:  May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.  For neither does circumcision mean anything, nor does uncircumcision, but only a new creation.  Peace and mercy be to all who follow this rule and to the Israel of God. From now on, let no one make troubles for me; for I bear the marks of Jesus on my body.  The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen. This is the Word of The Lord.

It-Tieni Qari  -  Għeluq tal-Ittra lill-Galatin 6, 14-18

Ħuti, ngħid għalija, ma jkun qatt li niftaħar jekk mhux bis-salib ta' Sidna Ġesu' Kristu, li bih  id-dinja hi msallba għalija u jien għad-dinja. Għaliex, biċ-ċirkonċiżjoni jew mingħajrha,  xejn ma hemm ta' siwi, ħlief il-ħolqien ġdid. U dawk kollha li jimxu fuq din ir-regola, is-sliem u  l-ħniena fuqhom, u wkoll fuq Iżrael ta' Alla. Mil-lum 'il quddiem ħadd ma għandu jħabbatni iżjed; jien inġib f'ġismi l-marki ta' Kristu. Il-Grazzja ta' Sidna Ġesu' Kristu tkun magħkom, ħuti, Ammen. Il-Kelma tal-Mulej

Gospel                                              LUkE 10:1-12, 17-20

At that time the Lord appointed seventy-two others whom he sent ahead of him in pairs to every town and place he intended to visit.  He said to them, “The harvest is abundant but the laborers  are few; so ask the master of the harvest to send out laborers  for his harvest.   Go on your way; behold, I am sending you like lambs among wolves.  Carry no money bag, no sack, no sandals; and greet no one along the way.  Into whatever house you enter, first say, ‘Peace to this household.’ If a peaceful person lives there, your peace will rest on him;  but if not, it will return to you.  Stay in the same house and eat and drink what is offered to you, for the laborer deserves his payment.  Do not move about from one house to another. Whatever town you enter and they welcome you, eat what is set before you, cure the sick in it and say to them, ‘The kingdom of God is at hand for you.’ Whatever town you enter and they do not receive you, go out into the streets and say, ‘The dust of your town that clings to our feet, even that we shake off against you.’ Yet know this: the kingdom of God is at hand. I tell you, it will be more tolerable for Sodom on that day than for that town.” The seventy-two returned rejoicing, and said, “Lord, even the demons are subject to us because of your name.”  Jesus said, “I have observed Satan fall like lightning from the sky.  Behold, I have given you the power to ‘tread upon serpents’ and scorpions  and upon the full force of the enemy and nothing will harm you. Nevertheless,  do not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven.”  This is the Word of The Lord.

L-Evanġelju  -  QAri skont San Luqa 10,. 1-2. 17-20

F'dak  iż-żmien, il-Mulej għażel tnejn u sebgħin oħra u bagħathom tnejn tnejn qablu f'kull belt u post fejn kien se  jmur hu.  U qalilhom:  "Il-ħsad huwa kbir, imma l-ħaddiema ftit!   Itolbu mela lil Sid il-ħsad biex jibgħat ħaddiema għall-ħsad tiegħu!    Morru, araw, qiegħed nibgħatkom bħal ħrief qalb l-ilpup.  Teħdux  magħkom  la but, la ħorġa u lanqas qrieq, u fit-triq issellmu lil ħadd. Fid-dar fejn tidħlu, l-ewwel għidu:  "Is-sliem lil din id-dar."   U jekk fiha jkun hemm min iħobb is-sliem, jistrieħ is-sliem tagħkom fuqu; jekk le, it-tislima tagħkom terġa lura għandkom. Ibqgħu għand dik il-familja, u kulu u ixorbu milli jkollhom huma, għax il-ħaddiem ħaqqu ħlasu.  Toqgħdux iddur minn familja għal oħra.   F'kull belt li fiha tmorru u jilqgħukom, kulu dak li jqegħdulkom  quddiemkom; fejqu l-morda li jkun hemm,  u  lin-nies għidulhom: "Is-Saltna ta' Alla waslitilkom."   Imma l-belt li hija tidħlu u ma  jilqgħukomx, oħorġu fil-pjazez tagħha u għidu:  "Sat-trab ta' beltkom  infarfru minn ma' riġlejna, u nħalluh għalikom.   Imma kunu afu dan; is-Saltna ta' Alla waslet."   Ngħidulkom li dak il-jum ikun eħfef għal Sodoma milli għal dik il-belt." It-tnejn u sebgħin reġgħu lura ferħana jgħidu:  "Il-Mulej, ix-xjaten ukoll joqogħdu għalina minħabba f'ismek."  U hu qalilhom: "Iva, jien kont narah lix-Xitan jaqa' bħal berqa mis-sema.   Araw, tajtkom is-setgħa li tirfsu fuq sriep u skorpjuni u li tegħlbu kull qawwa tal-għadu u ebda ħsara ma jagħmlulkom. Madankollu mhux b'dan ifirħu, li l-ispirti joqogħdu għalikom, imma ifirħu għax għandkom isimkom miktub fis-smewwiet." Il-Kelma tal-Mulej

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COMMENTARY by Fr Thomas Rosica csb

Jesus Prepares Witnesses to Himself and His Ministry

The theme of “peacefulness” appears in all three readings this Sunday, and there is a definite link between the first reading from Isaiah (66:10-14c) and the reading from the Gospel of Luke (10:1-12, 17-20). Isaiah’s poetry celebrates the long-awaited return of Israel from exile and imagines their triumphant return to the nurturing arms of Jerusalem, the Holy City and Mother of all cities. There is certainly a parallel and a contradiction in Sunday’s Gospel. Both Isaiah’s reading and the gospel speak of the rejoicing that characterizes the return of exiled Israel to Jerusalem and the return of the disciples after a successful mission.

In Luke’s Gospel, Jesus, like Israel, is also journeying toward Jerusalem, where he, too will be welcomed by the city — but then rejected. It is in the holy city of Jerusalem that Jesus will inaugurate the new kingdom of God by his passion and death.

The mission of the seventy-two

Only the Gospel of Luke contains two episodes in which Jesus sends out his followers on a mission: the first (Luke 10:1-6) is based on the mission in Mark 6:6b-13 and recounts the sending out of the Twelve; here in Luke 10:1-12 a similar report based on Q becomes the sending out of seventy-two in this Gospel. The episode continues the theme of Jesus preparing witnesses to himself and his ministry. These witnesses include not only the Twelve but also the seventy-two who may represent the Christian mission in Luke’s own day. The instructions given to the Twelve and to the seventy-two are similar and that what is said to the seventy-two in Luke 10:4 is directed to the Twelve in Luke 22:35.

When Jesus orders his followers to carry no money bag (Luke 10:4) and greet no one along the way, he stresses the urgency of the mission and the single-mindedness required of missionaries. Attachment to material possessions should be avoided and even customary greetings should not distract from the fulfillment of the task.

Evangelization and healing

Luke relates evangelization and healing in Jesus’ commissioning of the Twelve. He summoned the disciples and sent them on mission to engage in ministries that would restore health and well-being to individuals, families and communities. Jesus also sent the seventy-two, our predecessors: “Whatever town you enter and they welcome you, eat what is set before you, cure the sick in it and say to them, ‘The kingdom of God is at hand for you.'”

In the sending of the seventy-two, Jesus confirms that through his disciples, and those who would come to believe in him through their word, his peace and the news that “the kingdom of God has come near to you” would be proclaimed to the world. At their joyful return, despite rejection, Jesus rejoices at their success in the submission of the evil spirits in his name: the message is never to cease, never to give up. And yet the call to repentance that is a part of the proclamation of the kingdom brings with it a severe judgment for those who hear it and reject it. As the kingdom of God is gradually being established, evil in all its forms is being defeated; the dominion of Satan over humanity is at an end.

Proclaiming the Word brings healing

For Jesus, healing is never just the healing of the body but also mind, heart and spirit. It is not just about making people physically better, but it is about hearts made whole, sins forgiven and a world healed. The very proclamation of the word is meant to heal and cannot be separated from care of neighbor. As we share meals with the stranger, as the seventy-two did, we naturally build relationships, which will lead us to a deeper concern for their health and well-being. As we let go of our self-interest and focus on the healing needs of others we will restore God’s covenant with those who have been denied the opportunity for health.

Healing has always been a significant concern and an ongoing activity of the Church. The relationship of reconciliation, healing and salvation are recurring themes in Luke. Jesus called his followers to repentance and to a transformation of their old attitudes and way of living into a radically new set of relationships and attitudes.

Rejoicing in the Holy Spirit

Commenting on Sunday’s  Gospel, Pope John Paul II, in his masterful 1986 encyclical letter Dominum et Vivificantem (On the Holy Spirit in the Life of the Church and the World) wrote in #20:   “Thus the evangelist Luke, who has already presented Jesus as ‘full of the Holy Spirit’ and ‘led by the Spirit … in the wilderness,’ tells us that, after the return of the seventy-two disciples from the mission entrusted to them by the Master, while they were joyfully recounting the fruits of their labors, ‘in that same hour (Jesus rejoiced in the Holy Spirit and said: “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to babes; yea, Father, for such was your gracious will.”‘ Jesus rejoices at the fatherhood of God: he rejoices because it has been given to him to reveal this fatherhood; he rejoices, finally, as at a particular outpouring of this divine fatherhood on the ‘little ones.’ And the evangelist describes all this as ‘rejoicing in the Holy Spirit.'” 

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Let us follow Jesus, our Lord

Thirteenth Sunday in Ordinary Time

It-13-il Ħadd matul is-Sena

Messalin C pp327

Reading 1  -             1 Kings 19:16b, 19-21

The LORD said to Elijah: You shall anoint Elisha, son of Shaphat of Abelmeholah, a prophet to succeed you."  Elijah set out and came upon Elisha, son of Shaphat, as he was plowing with twelve yoke of oxen; he was following the twelfth. Elijah went over to him and threw his cloak over him.Elisha left the oxen, ran after Elijah, and said, “Please, let me kiss my father and mother goodbye, and I will follow you.”  Elijah answered, “Go back! Have I done anything to you?” Elisha left him, and taking the yoke of oxen, slaughtered them;  He used the plowing equipment for fuel to boil their flesh, and gave it to his people to eat. Then Elisha left and followed Elijah as his attendant.  This is the Word of The Lord.

L-Ewwel Lezzjoni  -  Qari mill-Ewwel Ktieb tas-Slaten 19, 16b, 19-21

F'dak iż-żmien, il-Mulej qal lil Elija: "Lil Eliżew bin Safat, ta' Abel-mehola, idilku profeta flokok." Elija telaq minn hemm u sab lil Eliżew bin-Safat,?waqt li kien qiegħed bi tnax-il żewġ gniedes quddiemu; u hu kien qiegħed imexxi t-tnax-il wieħed. Resaq lejh Elija, u xeħet fuqu l-mantell tiegħu. Dan ħalla l-gniedes u mar jiġri wara Elija jgħidlu: Ħallini mmur insellem lil misieri u 'l ommi, imbagħad  niġi warajk." Qallu Elija:  "Mur u erġa ejja;  għaliex x'għamiltek jien?" Eliżew tbiegħed minnu, qabad żewġ gniedes, qatilhom u offriehom sagrifiċċju. U bl-għodda tal-ħrit sajjar il-laħam, qassmu lin-nies, u kielu. U hu mar wara Elija, u beda jservih. Il-Kelma tal-Mulej

Responsorial Psalm          PSALM 16:1-2, 5, 7-8, 9-10, 11

R. (cf. 5a) You are my inheritance, O Lord.
Keep me, O God, for in you I take refuge;
I say to the LORD, “My Lord are you.
O LORD, my allotted portion and my cup,
you it is who hold fast my lot.”                                                   R/

I bless the LORD who counsels me;
even in the night my heart exhorts me.
I set the LORD ever before me;
with him at my right hand I shall not be disturbed.                   R/

Therefore my heart is glad and my soul rejoices,
my body, too, abides in confidence
because you will not abandon my soul to the netherworld,
nor will you suffer your faithful one to undergo corruption.        R/

You will show me the path to life,
fullness of joys in your presence,
the delights at your right hand forever.                                       R/

Salm Responsorjali    -  Salm 15 (16)

R/   Mulej, inti s-sehem tal-wirt u r-riżq tiegħi.

Ħarisni, o Alla, għax fik  jien nistkenn.

Jien għedt lill-Mulej:  "Int Sidi,

m'għandix ġid ieħor ħliefek."

Mulej, inti s-sehem tal-wirt u r-riżq tiegħi,

Inti żżomm f'idejk xortija.                                         R/

Imbierek lill-Mulej li tani l-fehma;

imqar billejl qalbi tgħallimni.

Inżomm il-Mulej dejjem quddiemi,

għax bih f'leminti qatt ma nitħarrek.                       R/

Hekk tifraħ qalbi u tithenna ruħi,

u ġismi wkoll jistrieħ fil-kwiet.

Għax int ma titlaqnix fl-imwiet,

ma tħallix il-maħbub tiegħek jara l-qabar.              R/

Int tgħallimni t-triq tal-ħajja;

hemm il-milja tal-ferħ quddiemek,

hemm l-għaxqa għal dejjem f'lemintek.                  R/

Reading 2     -           Galatians 5:1, 13-18

Brothers and sisters:  For freedom Christ set us free; so stand firm and do not submit again to the yoke of slavery. For you were called for freedom, brothers and sisters. But do not use this freedom  as an opportunity for the flesh; rather, serve one another through love.  For the whole law is fulfilled in one statement, namely, You shall love your neighbor as yourself.   But if you go on biting and devouring one another, beware that you are not consumed by one another. In I say, then: live by the Spirit and you will certainly not gratify the desire of the flesh. For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want. But if you are guided by the Spirit, you are not under the law. This is the Word of The Lord.

It-Tieni Lezzjoni  -  mill-Ittra lill-Galatin 5, 1, 13-18

Ħuti, Kristu ħelisna biex ngħixu ta' nies ħielsa. Żommu sħiħ, u terġgħux tmiddu għonqkom  għall-madmad tal-jasar. Intom imma, ħuti, intom ġejtu msejħa għall-ħelsien, imma tinqdewx b'dan il-ħelsien għall-ġisem, iżda aqdu lil xulxin fl-imħabba.  Il-Liġi kollha tinġabar f'liġi waħda:  Ħobb lil għajrek bħalek innifsek."  Jekk intom tgiddmu u tieklu lil xulxin, oqogħdu attenti li ma tikkunsmawx lil xulxin!  Jien ngħidilkom, imxu fl-Ispirtu u taqgħux  għall-passjonijiet tal-ġisem.    Il-passjonijiet  tal-ġisem huma kontra l-Ispirtu, u l-Ispirtu hu kontra l-ġisem;  dawn it-tnejn huma kontra xulxin, biex ma jħallukomx tagħmlu dak li tixtiequ. Jekk lilkom imexxikom l-Ispirtu, m'intomx taħt il-Liġi. ? Il-Kelma tal-Mulej

Gospel                       Luke 9:51-62

When the days for Jesus’ being taken up were fulfilled, he resolutely determined to journey to Jerusalem, and he sent messengers ahead of him. On the way they entered a Samaritan village to prepare for his reception there but they would not welcome him because the destination of his journey was Jerusalem. When the disciples James and John saw this they asked, “Lord, do you want us to call down fire from heaven to consume them?” Jesus turned and rebuked them, and they journeyed to another village. As they were proceeding on their journey someone said to him, “I will follow you wherever you go.”  Jesus answered him, Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.” And to another he said, “Follow me.” But he replied, “Lord, let me go first and bury my father.”  But he answered him, “Let the dead bury their dead.  But you, go and proclaim the kingdom of God.”  And another said, “I will follow you, Lord, but first let me say farewell to my family at home.” To him Jesus said, “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.”  This is the Word of The Lord.

L-Evanġelju  -  skont San Luqa 9, 51-62

Meta Ġesu' qorob għalih iż-żmien li fih kellu jittieħed  mid-dinja, b'rieda sħiħa dar u telaq lejn Ġerusalemm.   U bagħat xi messaġġiera qablu li, huma u sejrin, daħlu f'raħal tas-Sammarija  biex iħejjulu fejn joqgħod.   Iżda hemmhekk ma laqgħux, billi hu kien sejjer Ġerusalemm.  Meta raw dan,  id-dixxipli Ġakbu u Ġwanni qaluliu:  "Mulej, tridx ngħidu lin-nar jinżel mis-sema u jeqridhom?" Iżda hu dar fuqhom u ċanfarhom.  U marru f'raħal ieħor.  Huma u miexja fit-triq kien hemm wieħed li qallu: "Tmur fejn tmur, jiena niġi warajk."  U qallu Ġesu': "Il-volpijiet għandhom l-għerien tagħhom, u l-għasafar tal-ajru  l-bejtiet, iżda Bin il-Bniedem ma għandux fejn imidd rasu." Lil wieħed ieħor qallu:  "Imxi warajja."  Iżda dak wieġbu: Ħallini l-ewwel immur nidfen lil missieri."  Iżda hu wieġbu: "Ħalli l-mejtin jidfnu l-mejtin tagħhom;  iżda int mur u xandar is-Saltna ta' Alla." U ieħor ukoll qallu:  "Jien niġi, Mulej, warajk, imma l-ewwel ħallini nsellem lil tad-dar."   Qallu Ġesu':  "Min iqiegħed idu fuq il-moħriet u jħares lura mhuwiex tajjeb għas-Saltna ta' Alla." Il-Kelma tal-Mulej.

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COMMENTARY

Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from this Sunday’s liturgy.

“Let the Dead Bury the Dead”

When Benedict XVI’s book “Jesus of Nazareth” appeared a few years ago I thought that I would take account of the Pope’s reflections in my commentary on some of the Sunday Gospels.  The content and purpose of the book covers the period from His baptism in the Jordan to the moment of his transfiguration, that is, from the beginning of his public ministry almost to its epilogue.   (A second volume published later covered the rest of Jesus’ mission)  The first book presupposes historical-critical exegesis and uses its findings, but desires to go beyond this method, aiming at a properly theological interpretation, that is, one that is global, not narrow, and that takes seriously the witness of the Gospels and Scriptures as books inspired by God.

The purpose of the book is to show that the figure of Jesus that is arrived at in this way is “much more logical and, from the historical point of view, also more understandable than the reconstructions that we have seen in the last decades. I hold,” the Pope adds, “that precisely this Jesus — that of the Gospels — is a historically sensible and convincing figure.”   But let us come to the Gospel reading for the 13th Sunday in Ordinary Time. It recounts three different meetings Jesus had on the same journey. We will focus on one of these meetings. “And to another Jesus said, ‘Follow me.’ But he replied, ‘Lord, let me go first and bury my father.’ But Jesus answered him, ‘Let the dead bury their dead. But you, go and proclaim the kingdom of God.'”

In his book, the Pope comments on the theme of family relations alluded to in the above Gospel passage in dialogue with the Jewish-American Rabbi Jacob Neusner. In his book “A Rabbi Talks with Jesus,” Neusner imagines himself as present in the crowds when Jesus speaks.  He explains why, despite his great admiration for the “Rabbi of Nazareth,” he would not have been able to become his disciple. One of the reasons for this is Jesus’ position on family relations. Rabbi Neusner says that on many occasions Jesus seems to invite transgression of the fourth commandment, which says that we must honour our father and mother. Jesus asks someone, as we just heard, to forget about burying his own father and elsewhere he says that whoever loves father and mother more than him is not worthy of him.

Often the response to these objections is to cite other words of Jesus that strongly affirm the permanent validity of family bonds: the indissolubility of marriage, the duty to help one’s father and mother.   In his book, however, the Pope offers a more profound and illuminating answer to this objection, an objection that is not only Rabbi Neusner’s, but also that of many Christian readers of the Gospel. He takes his point of departure from something else Jesus says. “Who is my mother? Who are my brothers? … Whoever does the will of my Father who is in heaven is my brother, sister, and mother” (Matthew 12:48-50).  Jesus does not thereby abolish the natural family, but reveals a new family in which God is father, and men and women are all brothers and sisters thanks to a common faith in him, the Christ. Rabbi Neusner asks whether he has a right to do this. This spiritual family already existed: It was the people of Israel, united by observance of the Torah, that is, the Mosaic law.

A son was only permitted to leave his father’s house to study the Torah. But Jesus does not say, “Whoever loves father or mother more than the Torah is not worthy of the Torah.” He says, “Whoever loves father or mother more than me is not worthy of me.” He puts himself in the place of the Torah and this can only be done by someone who is greater than the Torah and greater than Moses, who promulgated it.

Benedict XVI thinks that the rabbi is right to conclude: “Only God can demand of me what Jesus asks.” The Pope notes that the discussion about Jesus and family relations — like that about Jesus and observance of the Sabbath — thus brings us to the true heart of the matter, which is to know who Jesus is. If a Christian does not believe that Jesus acts with the authority itself of God and is himself God, then Rabbi Neusner, who refuses to follow Jesus, has a more coherent position than that particular Christian does. One cannot accept Jesus’ teaching if one does not accept his person.

Let us take some practical instruction from this discussion. The “family of God,” which is the Church, not only is not against the natural family, but is its guarantee and promoter. We see it today. It is a shame that some divergences of opinion in our society on questions linked to marriage and the family impede many from recognizing the providential work of the Church on behalf of the family. She is often without support in this decisive battle for the future of humanity.  ///////////////////////////////////

 Twelfth Sunday in Ordinary Time

 It-12-il Ħadd matul is-Sena

Messalin C pp322

Reading 1                 Zachariah 12:10-11; 13:1

Thus says the LORD: I will pour out on the house of David and on the inhabitants of Jerusalem a spirit of grace and petition; and they shall look on him whom they have pierced,  and they shall mourn for him as one mourns for an only son, and they shall grieve over him as one grieves over a firstborn. On that day the mourning in Jerusalem shall be as great as the mourning of Hadadrimmon in the plain of Megiddo. On that day there shall be open to the house of David and to the inhabitants of Jerusalem, a fountain to purify from sin and uncleanness.  This is the Word of The Lord.

L-Ewwel Lezzjoni  -  Qari mill-Ktieb tal-Profeta Żakkarija 12, 10-11; 13,3

Dan jgħid il-Mulej:  "Fuq id-dar ta' David u fuq dawk li għammru f'Ġerusalemm insawwab spirtu ta' ħidma u talb.    U huma jħarsu lejn dak li jkun nifdu,  u jibkuh bħal  wieħed li jibki lil ibnu l-waħdieni, u  jokorbu għalih  bħal min jikrob għal ibnu l-kbir.  Dakinhar il-biki ta' Ġerusalemm ikun kbir daqs il-biki ta' Ħadad-rimmon fil-wita ta' Megiddo. Dakinhar jiġri li tinfetah għajn għad-dar ta' David u għan- nies ta' Ġerusalemm, biex jindafu mill-ħtijiet u mit-tinġis. Il-Kelma tal-Mulej

Responsorial Psalm          PSALM 63:2, 3-4, 5-6, 8-9

R. (2b) My soul is thirsting for you, O Lord my God.

O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.                        R/

Thus have I gazed toward you in the sanctuary
to see your power and your glory,
For your kindness is a greater good than life;
my lips shall glorify you.                                                                              R/

Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.                          R/

You are my help,
and in the shadow of your wings I shout for joy.
My soul clings fast to you;
your right hand upholds me.                                                                     R/.

Salm Responsorjali    -              Salm 62

                R/   Ruħi bil-għatx għalik, Mulej, Alla tiegħi.

Alla, Alla tiegħi int;

lilek ħerqan infittex.

Ruħi bil-għatx għalik,

għalik imxennaq jiena,

bħal art niexfa, maħruqa,bla ilma.                           R/

Għalhekk ġejt narak fit-tempju mqaddes tiegħek,

biex nigħaxxaq bis-setgħa u l-glorja tiegħek.

Għax it-tjieba tiegħek aħjar mill-ħajja,

xufftejja jxandru t-tifħir tiegħek.                              R/

Għalhekk inbierkek tul ħajti kollha;

ngħolli idejja u nsejjaħ ismek.

Bħal b'ikel mill-aħjar li jsemmen nimtela,

u jgħannilek fommi b'xuftejn ferrieħa.                 R/

Għax int kont għajnuna għalija,

għad-dell ta' ġwenħajk ngħanni bil-ferħ.

Miegħek tingħaqad ruħi,

int tweżinni bil-leminija tiegħek.                            R/

Reading 2      -           Galatians 3:26-29

Brothers and sisters:
Through faith you are all children of God in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s descendant, heirs according to the promise.  This is the Word of The Lord.

It-Tieni Lezzjoni  -  Qari mill-Ittra lilll-Galatin 3, 26-29

Ħuti, intom ulied Alla lkoll kemm intom, permezz tal-fidi fi Kristu Ġesu'.   Intom, li intom mgħammda fi Kristu, il-bistu 'l Kristu. Issa ma hemmx iżjed Lhudi u anqas Grieg, ma hemm ilsir u anqas ħieles, ma hemmx raġel u anqas mara, għax intom ilkoll ħaġa waħda fi Kristu Ġesu'. Imma jekk intom ta' Kristu, intom ukoll nisel Abraham,  werrieta skont il-wegħda. Il-Kelma tal-Mulej

Gospel           -  Luke 9:18-24

Once when Jesus was praying in solitude, and the disciples were with him, he asked them, “Who do the crowds say that I am?” They said in reply, “John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.’” Then he said to them, “But who do you say that I am?” Peter said in reply, “The Christ of God.” He rebuked them and directed them not to tell this to anyone. He said, “The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.” Then he said to all, “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.”  This is the Word of The Lord.

L-Evanġelju  -   skont San Luqa 9, 18-24

Darba, waqt li Ġesu' kien qiegħed jitlob waħdu, kien hemm miegħu d-dixxipli tiegħu, u hu staqsiehom: "Min jgħidu n-nies li jien?" Huma weġbuh u qalulu:  "Ġwanni l-Battita, oħrajn, Elija, u oħrajn, li qam wieħed mill-profeti tal-imgħoddi." Qalilhom:  "Imma intom min tgħidu li jien?   Qabeż Pietru u qallu: "Inti l-Messija ta' Alla." Imbagħad ikkmandhom u qalilhom ħafna biex ma jgħidu lil  ħadd b'dan. U qalilhom: "Jeħtieġ li Bin il-bniedem ibati ħafna, jiċħduh ix-xjuħ u qassisin il-kbar u l-kittieba, joqtluh, u fit-tielet jum iqum." Darba qal lil kulħadd:  "Jekk xi ħadd irid jiġi warajja,  għandu jiċħad lilu nnifsu, jerfa' salibu kuljum, u jimxi warajja. għax min irid isalva ħajtu, jitilfa; imma min jitlef ħajtu  għall-imħabba tiegħi, isalvaha." Il-Kelma tal-Mulej

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COMMENTARY by Fr Thomas Rosica OSD

The only question that matters

The second half of Luke’s Gospel is one great pilgrimage to Jerusalem, the city of destiny. For Luke, the Christian journey is a joyous way illuminated by the graciousness of the Savior of the world.  Along that way, Jesus asks a very important question of his disciples. “Who do you say that I am?” is the same question asked of every disciple in every age. From this moment onward Jesus is on his way to the cross. Everything he says and does is another step toward Golgotha — where he will demonstrate perfect obedience, perfect love and total self-giving.

The incident in this Sunday’s Gospel (Luke 9:18-24) is based on Mark 8:27-33, but Luke has eliminated Peter’s refusal to accept Jesus as suffering Son of Man (Mark 8:32), and the rebuke of Peter by Jesus (Mark 8:33).  The disciples list a whole series of labels that people have applied to Jesus. And these names reveal all the different expectations held about him. Some thought of him as an Elijah, working toward a real confrontation with the powers that be. Some saw him as one of the ancient prophets.

When Jesus asks his disciples of their perception of him, he asks what people are saying about him. How do they see his work? Who is he in their minds? Probably taken aback by the question, the disciples dredge their memories for overheard remarks, snatches of shared conversation, opinions circulating in the fishing towns of the lake area. Jesus himself is aware of some of this. The replies of the disciples are varied, as are those of each of us today when Jesus, through someone else’s lips, asks us the same question, and with increasing frequency and intensity.

Identifying Jesus Today

The struggle to identify Jesus and his role as Messiah continues today. Some say the individual Christian and the whole Church should be Elijah figures, confronting systems, institutions, national policies. That was the way Elijah saw his task. We only need to read the First Book of Kings (Chapters 17 to 21) to confirm this fact. Some say, like Jeremiah, that the domain of Christ, through his Church, is the personal and private side of life. Significantly, Jesus probes beyond both and asks, “You, who do you say I am?”

In Peter’s answer, “You are Messiah,” blurted out with his typical impetuosity, we are given a concept that involves both of the above ideas and goes beyond them. The Messiah came into society, and into individual lives, in a total way, reconciling the distinction between public and private. The quality of our response to this question is the best gauge of the quality of our discipleship.

If you have ever tried to piece together an ancient mosaic, you would know of the painstaking work involved in such an endeavor. During my biblical studies in the Holy Land, I participated in several archeological expeditions involving the discovery of ancient mosaics. Every little fragment matters in putting the whole picture together. In a similar way, when we attempt to answer Jesus’ question in today’s Gospel, “But who do you say that I am?” (Luke 9:20), we are being invited to piece together a magnificent mosaic

In Sunday’s Gospel, Jesus will be the Messiah only when he lays down his life for others. And I will be like Jesus only when I lay down my life for others. Jesus’ identity is found in doing the will of God. Luke applies the same principle to us as disciples. Our true identity and purpose is found in going beyond ourselves. This is a daily task, “If any want to become my followers, let them deny themselves and take up their cross daily and follow me” (Luke 9:23). If I lose my life for Christ, I find it!

Remembering Tor Vergata 2000

One of the most powerful and memorable reflections on Jesus’ identity took place on the night of August 19, 2000 during the evening prayer vigil at Tor Vergata on Rome’s outskirts during World Youth Day of the Great Jubilee. I shall never forget that hot night, when silence came over the crowd of over one million young people as Pope John Paul II asked them the only question that matters: “Who do you say that I am?”

The elderly Pope addressed his young friends with those words that rang out over the seeming apocalyptic scene before him: “What is the meaning of this dialogue? Why does Jesus want to know what people think about him? Why does he want to know what his disciples think about him? Jesus wants his disciples to become aware of what is hidden in their own minds and hearts and to give voice to their conviction. At the same time, however, he knows that the judgment they will express will not be theirs alone, because it will reveal what God has poured into their hearts by the grace of faith.”

The Holy Father continued: “This is what faith is all about! It is the response of the rational and free human person to the word of the living God. The questions that Jesus asks, the answers given by the Apostles, and finally by Simon Peter, are a kind of examination on the maturity of the faith of those who are closest to Christ.”

It is Jesus

“It is Jesus in fact,” the Pontiff continued, “that you seek when you dream of happiness; he is waiting for you when nothing else you find satisfies you; he is the beauty to which you are so attracted; it is he who provokes you with that thirst for fullness that will not let you settle for compromise; it is he who urges you to shed the masks of a false life; it is he who reads in your hearts your most genuine choices, the choices that others try to stifle. It is Jesus who stirs in you the desire to do something great with your lives, the will to follow an ideal, the refusal to allow yourselves to be grounded down by mediocrity, the courage to commit yourselves humbly and patiently to improving yourselves and society, making the world more human and more fraternal.”

He concluded his memorable address with these words: “Dear friends, at the dawn of the Third Millennium I see in you the “morning watchmen” (cf. Is 21:11-12). In the course of the century now past young people like you were summoned to huge gatherings to learn the ways of hatred; they were sent to fight against one another. The various godless messianic systems that tried to take the place of Christian hope have shown themselves to be truly horrendous. Today you have come together to declare that in the new century you will not let yourselves be made into tools of violence and destruction; you will defend peace, paying the price in your person if need be. You will not resign yourselves to a world where other human beings die of hunger, remain illiterate and have no work. You will defend life at every moment of its development; you will strive with all your strength to make this earth ever more livable for all people.”

Who is this Jesus for us? This is indeed the only question that really matters.

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Eleventh Sunday in Ordinary Time

Il-11-il Ħadd matul is-Sena

Messalin C 316

Reading 1     -  2 Samuel 12:7-10, 13

Nathan said to David:  Thus says the LORD God of Israel:  ‘I anointed you king of Israel. I rescued you from the hand of Saul. I gave you your lord’s house and your lord’s wives for your own. I gave you the house of Israel and of Judah. And if this were not enough, I could count up for you still more. Why have you spurned the Lord and done evil in his sight? You have cut down Uriah the Hittite with the sword; you took his wife as your own, and him you killed with the sword of the Ammonites.  Now, therefore, the sword shall never depart from your house, because you have despised me and have taken the wife of Uriah  to be your wife.’  Then David said to Nathan,“I have sinned  against the LORD.” Nathan answered David: “The LORD on his  part has forgiven your sin: you shall not die.” This is the Word of the Lord.

L-Ewwel Qari               -    mit-2 Ktieb ta' Samwel 12, 7-10,13

F'dak iż-żmien, Natan qal lil David: "Dan jgħid il-Mulej, Alla ta' Iżrael: Jien dliktek sultan fuq Iżrael,  jien ħlistek minn idejn Sawl; u tajtek id-dar ta' sidek u n-nisa ta' sidek fi ħdanek, tajtek id-dar ta' Iżrael u ta' Ġuda, u jekk dan  kien  għadu ftit, kont inżidlek daqshekk ieħor. Għaliex mela stmerrejt il-kelma tal-Mulej u  għamilt il-ħażin f'għajnejh?   Drabt lil Urija  l-Ħiti bix-xabla, ħadtlu 'l martu b'martek, u lili qtiltu bix-xabla tal-Għammorin. U issa ma titwarrab qatt ix-xabla mill-familja  tiegħek    talli int stmerrejtni, u ħadt lil mart Urija l-Ħiti biex  tkun martek." U David qal lil Natan: "Jiena dnibt kontra l-Mulej!" U Natan  wieġbu:  "Il-Mulej ukoll ħafirlek dnubek; int ma tmutx." Il-Kelma tal-Mulej

Responsorial Psalm          PSALM, 5, 7, 11

      R. (cf. 5c) Lord, forgive the wrong I have done.            

Blessed is the one whose fault is taken away,
whose sin is covered.
Blessed the man to whom the LORD imputes not guilt,
in whose spirit there is no guile.                                                                              R/.

I acknowledged my sin to you,
my guilt I covered not.
I said, “I confess my faults to the LORD,”
and you took away the guilt of my sin.                  R/

You are my shelter; from distress you will preserve me;
with glad cries of freedom you will ring me round.         R..

Be glad in the LORD and rejoice, you just;
exult, all you upright of heart                                                    R/.

Salm Responsorjali  -  SALM 31

                R/           Aħfirli, Mulej, il-ħażen ta' dnubi.

Ħieni l-bniedem li ħtijietu maħfura,

li għandu d-dnub tiegħu mistur!

Ħieni l-bniedem li ebda ħażen ma jgħoddlu l-Mulej,

u ma għandu ebda qerq f'qalbu.                                              R/

Id-dnub tiegħi jien stqarrjetlek,

u l-ħażen tiegħi ma ħbejtulekx.

Jien għedt "Quddiem il-Mulej nistqarr ħtijieti."

U inti ħfirtli l-ħażen tad-dnub tiegħi.                                     R/

Int kenn għalija, mit-taħbit tħarisni,

iddawwarni u tferraħni bil-ħelsien tiegħek.

Ifirħu, twajbin, u thennew fil-Mulej;

għajtu bil-ferħ, intom ilkoll ta' qalbkom safja.                   R/

Reading 2     -  Galatians 19-21

Brothers and sisters: We who know that a person is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus hat we may be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. For through the law I died to the law, that I might live for God. I have been crucified with Christ; yet I live, no longer I, but Christ lives in me; nsofar as I now live in the flesh,  live by faith in the Son of God who has loved me and given himself up for me. I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing. This is the Word of the Lord.

It-Tieni Qari  -   mill-Ittra lill-Galatin 2,16-19,21

Ħuti, aħna li nafu li l-bniedem ma jkunx iġġustifikat bl-opri tal-Liġi imma bil-fidi f'Ġesu' Kristu, aħna  wkoll emminna f'Ġesu' Kristu, sabiex inkunu ġġustifikati  bil-fidi fi Kristu u mhux bl-opri tal-Ligi, għaliex bl-opri  tal-Liġi ebda bniedem ma jkun iġġustifikat. Imma jien permezz tal-Liġi mitt għal-Liġi biex ngħix  għal Alla; issallabt ma Kristu.  Ngħix, imma mhux  iżjed jien, iżda jgħix fiha Kristu.   Il-ħajja li issa ngħix  fil-ġisem qiegħed ngħixha bil-fidi  fl-Iben ta' Alla, li  ħabbni u ta lilu nnifsu għalija. M'iniex inġib fix-xejn il-grazzja ta' Alla; għax kieku l-ġustifikazzjoni kellha tiġi mil-Liġi, Kristu kien ikun miet għal xejn. Il-Kelma tal-Mulej

Gospel  -  Luke 36-50'#;8,1-3

A Pharisee invited Jesus to dine with him, and he entered the Pharisee’s house and reclined at table. Now there was a sinful woman in the city who learned that  he was at table in the house of the Pharisee.  Bringing an  alabaster flask of ointment, she stood behind him at his feet  weeping and began to bathe his feet with her tears. Then she  wiped them with her hair,  kissed them, and anointed them  with the ointment.  When the Pharisee who had invited him  saw this he said to himself,  “If this man were a prophet, he would know who and what sort of woman this is who is  touching him,that she is a sinner.” Jesus said to him in reply, “Simon, I have something to say  to you.” “Tell me, teacher, ” he said. “Two people were in  debt to a certain creditor; one owed five hundred days’ wages  and the other owed fifty. Since they were unable to repay the  debt, he forgave it for both. Which of them will love him more?” Simon said in reply, “The one, I suppose, whose larger debt was forgiven.” He said to him, “You have judged rightly.” Then he turned to the woman and said to Simon, “Do you see this  woman?  When I entered your house, you did not give me water  for my feet, but she has bathed them with her tears and wiped them  with her hair.  You did not give me a kiss,but she has not ceased  kissing my feet since the time I entered. You did not anoint my head  with oil, but she anointed my feet with ointment.   So I tell you, her many sins have been forgiven because she has shown great love. But the one to whom little is forgiven, loves little.”  He said to her,  “Your sins are forgiven.”  The others at table said to themselves, “Who is this who even forgives sins?” But he said to the woman, “Your faith has saved you; go in peace.” Afterward he journeyed from one town and village to another, preaching and proclaiming the good news of the kingdom of  God.  Accompanying him were the Twelve and some women  who had been cured of evil spirits and infirmities, Mary, called  Magdalene, from whom seven demons had gone out, Joanna,  the wife of Herod’s steward Chuza, Susanna, and many others  who provided for them out of their resources. This is the Word of the Lord.

Evanġelju   -   skont San Luqa  7, 36-50; 8,1-3)

F'dak iż-żmien, wieħed mill-fariżej stieden lil Gesu' biex  jiekol miegħu.   Ġesu' daħal għand il-fariżew u qagħad għall-ikel.Issa fil-belt kien hemm midinba magħrufa.   Din saret  taf li kien qiegħed għall-ikel fid-dar tal-fariżew;  ġiebet vażett tal-alabastru biż-żejt ifuħ; u marret qagħdet  warajh ħdejn riġlejh, tibki u xxarrablu riġlej bi dmugħha  tixxuttahomlu b'xuxitha; imbagħad  bisitlu riġlejh u  dilkithomlu biż-żejt ifuħ. Kif ra hekk il-fariżew li stiednu qal bejnu u bejn ruħu: "Dan, li kien profeta, kien ikun jaf min hi u x'mara hi  din liqiegħda tmissu; kien ikun jaf, għax hi midinba!" Imma Ġesu' qabad u qallu:  "Xmun, għandi ħaġa xi  ngħidlek.  "Qallu dak:  "Għid, mgħallem."   "Tnejn  min-nies kellhom id-dejn ma' wieħed li jislef il-flus; wieħed kellu jagħtih ħames mitt dinar u l-ieħor ħamsin. Minn fejn iħallsu dejnhom ma kellhomx, u hu  ħafrilhom  it-tnejn.  Min minnhomse jħobbu l-iżjed?    Wieġbu Xmun u qal: "Jidhirli jien li dak li ħafirlu  l-iżjed."   "Ħsibtha tajjeb."qallu Ġesu'. Imbagħad dar lejn il-mara u qal lil Xmun: "Qiegħed taraha  lil din il-mara?   Dħalt għandek, u ilma għal riġlejja ma tajtniex, iżda hi riġlejja xarrbithomli bi dmugħha u xxuttthomli b'xuxitha.    Bewsa ma tajtniex, iżda hi minn x'hin daħlet ma waqfitx tbusli  riġlejja.  Rasi ma dlikthilix biż-żejt, imma hi dilkitli riġlejja  b'żejt ifuh.   Għalhekk ngħidlek li dnubietha, li kienu ħafna, inħafrulha, għax ħabbet ħafna, imma min jinħafilu ftit, ftit iħobb." Imbagħad qal lilha: "Dnubietek maħfura."  Dawk li kienu fuq  il-mejda miegħu bdew jgħidu fihom infushom:  "Dan min hu  biex jaħfer id-dnubiet ukoll?"   Iżda hu qal lill-mara:   "Il-fidi tieghek salvatek, mur bis-sliem!" Wara dan hua qagħad idur l-ibliet u r-rħula, jippriedka u jxandar  l-Evanġelju tas-Saltna ta' Alla.   Kellu miegħu t-Tnax u xi nisa li kien fejjaqhom mill-ispirti ħżiena u mill-mard:    Marija, li kienu jgħidulha ta' Magdala, li minnha kien ħarġu seba' xjaten,   Ġwanna, mart Ħuża, prokuratur ta' Erodi,  Susanna, u ħafna  oħrajn,  li kienu jaqduhom minn ġidhom. Il-Kelma tal-Mulej.

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COMMENTARY by Fr Thomas Rosica CSB

Love as Consequence of Authentic Forgiveness

Throughout the Gospels, Jesus dines with sinners and takes the opportunity to teach some very important lessons about discipleship and holiness.  As with so many things he did, Jesus’ befriending such types of people and eating with them angered his opponents, especially the religious leaders of his day. They murmured against him: “He has gone in to be a guest of a man who is a sinner,” or “Look at him who eats with tax-collectors and prostitutes!” But where others saw only sinners, people on the fringe, public pariahs to be hated and isolated, Jesus saw human beings cowering in the shadows, often trapped in their own failure, desperately trying to be something better, awkwardly trying to make amends for a life of injustice.

It was so often at meals that Jesus seemed to show most clearly that he reconciled sinners. How can we not recall the stories of Zacchaeus, Levi, the woman who washed Jesus’ feet with her tears, the disillusioned disciples at Emmaus, and Peter at the lakeside? Even the Last Supper, which we think of instinctively as a very sublime occasion, was a meal shared with sinners. Jesus’ table includes Judas (his betrayer), Peter (who denied him), and the squabbling and obtuse disciples. The early Church founded its understanding of the Eucharist on the basis of the dangerous memory of Jesus’ table fellowship.

The woman party crasher

In Sunday’s Gospel story of the pardoning of the sinful woman, a Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee’s self-righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love. The whole episode is a powerful lesson on the relation between forgiveness and love.

Why did this nameless woman approach Jesus and anoint him at the risk of ridicule and abuse by others? Her action was motivated by one thing: her love for Jesus and her gratitude for his forgiveness. She did something a Jewish woman would never do in public: She loosed her hair and anointed Jesus with her tears. She also did something that only love can do: She took the most precious thing she had and spent it all on Jesus. Her love was not calculated but lavish and extravagant.

Jesus recounts what he saw the woman do. The purpose of this recitation is not so much to accuse Simon for what he did not do. Does Simon persist in seeing the woman as a sinner, or is he able to reinterpret her actions? If Simon is still not able to come up with a different evaluation of what he saw, Jesus tries to persuade Simon to see as he sees: She has been forgiven much and now shows great love.

The sinful woman exemplifies one who responds properly to Jesus, and whose actions mirror his own. The key question her story poses, not only to Simon, but to us is, “Do you see this woman?” Not to see the woman and her actions properly is not to perceive Jesus and his identity correctly. The story is open-ended: there is yet hope that Simon’s perception, understanding and vision can be corrected. What about ours?

Christian reconciliation

Sunday’s Gospel invites us to reflect on the mystery and obligation of forgiveness and reconciliation in our Christian tradition. There is a widespread misunderstanding that in any conflict a Christian should be a peacemaker who avoids taking sides and tries to bring about a reconciliation between the opposing forces. This makes reconciliation an absolute principle that must be applied in all cases of conflict. In some conflicts one side is right and the other side is wrong, one side is being unjust and oppressive and the other is suggesting injustice and oppression. As Christians, we are never asked to reconcile good and evil, justice and injustice. Rather we are to do away with evil, injustice and sin.

Second, neutrality is not always possible, and in cases of conflict due to injustice and oppression neutrality is totally impossible. If we do not take sides with the oppressed, then we end up taking sides with the oppressor. “Bringing the two sides together” in such cases can end up being beneficial to the oppressor, because it enables the status quo to be maintained; it hides the true nature of the conflict, keeps the oppressed quiet and passive and it brings about a kind of false reconciliation without justice. The injustice continues and everybody is made to feel that the injustice does not matter because the tension and conflict have been reduced.

Third is the commonly held view that Christians should always seek a “middle way” in every dispute. Those who are afraid of conflict or confrontation, even when it is nonviolent, are usually convinced of the need for change. Their caution hides an un-Christian pessimism about the future, a lack of authentic, Christian hope. Or they use the Christian concern for reconciliation to justify a form of escapism from the realities of injustice and conflict.

Such mistakes about Christian reconciliation are not simply a matter of misunderstandings, but come from a lack of real love and compassion for those who are suffering or who have been victimized, or from a lack of appreciation of what is really happening in serious conflicts. The pursuit of an illusory neutrality in every conflict is ultimately a way of siding with the oppressor. This is not the reconciliation and forgiveness that Jesus taught through his life and ministry.

In the conflict between Pharisees and the so-called “sinners,” Jesus sided with the sinners, prostitutes and tax collectors against the Pharisees. And in the conflict between the rich and the poor, he sided with the poor. Jesus condemns the Pharisees and the rich in no uncertain terms, and he forgives the sinners and blesses the poor. Jesus makes no attempt to compromise with the authorities for the sake of a false peace of reconciliation or unity. The reconciliation, peace and forgiveness that God wants are based on truth, justice and love.

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