What a waste of a life without God in it

Eighteenth Sunday in Ordinary Time

                                       It-18-il Ħadd matul is-Sena                                  

Messalin C pp354

Reading 1      -          Ecclesiastes 1:2; 2:21-23

Vanity of vanities, says Qoheleth, vanity of vanities! All things are vanity! Here is one who has labored with wisdom and knowledge and skill, and yet to another who has not labored over it, he must leave property.  This also is vanity and a great misfortune.  For what profit comes to man from all the toil and anxiety of heart with which he has labored under the sun?  All his days sorrow and grief are his occupation; even at night his mind is not at rest.  This also is vanity. This is the Word of The Lord

L-Ewwel Lezzjoni  -  Qari mill-Ktieb ta' Qoħelet 1, 2; 2, 21-23)

O frugħa tal-frugħat, jgħid Qoħelet. O frugħa tal-frugħat!  Kollox frugħa!  Għax dan jiġri:  wieħed, li jkun ħadem bl-għaqal u l-ħila u b'suċċess, ikollu jgħaddi sehmu lil ħaddieħor li xejn ma tħabat għalih. Dan ukoll frugħa u ħaġa mill-agħar. Għax x'se jmissu l-bniedem mit-taħbit u  l-kedda li jkun  ħa taħt ix-xemx?  Għomru kollu jbati u jinħaqar bil-kedda u  lanqas billejl ma jserraħ rasu  Dan ukoll hu frugħa! Il-Kelma tal-Mulej

Responsorial Psalm   -     PSALM 90:3-4, 5-6, 12-13, 14, 17

R. (1) If today you hear his voice, harden not your hearts.
You turn man back to dust,
saying, “Return, O children of men.”
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.                           R/

You make an end of them in their sleep;
the next morning they are like the changing grass,
Which at dawn springs up anew,
but by evening wilts and fades.                     R/

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

Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
And may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!                    R/

Salm Responsorjali    -   Salm 89 (90)

R/            Mulej, int kont għalina kenn minn nisel għal nisel.

Int traġġa' l-bnedmin lejn it-trab,

u tgħidilhom:  "Erġgħu lura, intom bnedmin!"

Elf sena huma għalik bħal jum ta' lbieraħ li għadda,

jew bħal sahra tal-lejl.                                               R/

Int  taħsadhom, u jsiru bħal ħolma.

Huma bħall-ħaxix li jinbet filgħodu;

filgħodu jwarrad u jħaddar,

filgħaxija jidbiel u jinxef.                                           R/

Għalhekk għallimna ngħoddu jiem ħajjitna,

sabiex aħna nimxu bil-għaqal.

Dur lejna, Mulej!  Kemm se ddum?

Ħenn għall-qaddejja tiegħek!                                       R/

Imliena kmieni bit-tjieba tigħek,

biex nifirħu u nithennew ħajjitna kollha.

Ħa tkun fuqna l-grazzja ta' Alla Sidna!

Wettqilna inti x-xogħol ta' idejna,

wettaq, iva, xogħol idejna.                                          R/

Reading 2       -    Colossians 3:1-5, 9-11

Brothers and sisters: If you were raised with Christ, seek what is above, where Christ is seated at the right hand of God. Think of what is above, not of what is on earth.  For you have died, and your life is hidden with Christ in God.  When Christ your life appears, then you too will appear with him in glory. Put to death, then, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry.  Stop lying to one another, since you have taken off the old self with its practices and have put on the new self, which is being renewed, for knowledge, in the image of its creator.  Here there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, free; but Christ is all and in all. This is the Word of The Lord.

It-Tieni Lezzjoni  -  Qari mill-Ittra lill-Kolossin 3, 1-5, 9-11

Ħuti, jekk intom irxuxtajtu ma' Kristu, fittxu l-ħwejjeġ tas-sema, fejn Kristu qiegħed fuq il-lemin ta' Alla.  Aħsbu fil-ħwejjeġ tas-sema,  mhux f'dawk tal-art.  Għax intom mittu, imma ħajjitkom hi  moħbija flimkien ma' Kristu f'Alla.   Meta jidher Kristu, li  hu l-ħajja tagħkom,  imbagħad intom ukoll tidhru flimkien miegħu fil-glorja. Mewtu ġo fikom dak kollu li hu tal-art: żina, faħx,  ġibdiet, xewqat ħżiena, u r-regħba li hi idolatrija. Tigdbux lil xulxin, intom li nżajtu l-bniedem  il-qadim bl-għemil kollu tiegħu, u lbistu  l-bniedem il-ġdid, li jiġġedded  dejjem skont  ix-xbieha ta' min ħalqu, u jikber fl-għerf. Fih  ma hemmx Grieg jew Lhudi, cirkonċiż jew mhux, Barabaru jew Skita, lsir jew ħieles,  iżda Kristu f'kollox u f'kulħadd. Il-Kelma tal-Mulej

Gospel   -    Luke     12:13-21

Someone in the crowd said to Jesus, “Teacher, tell my brother to share the inheritance with me.”  He replied to him, “Friend, who appointed me as your judge and arbitrator?”  Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.” Then he told them a parable.  “There was a rich man whose land produced a bountiful harvest.  He asked himself, ‘What shall I do, for I do not have space to store my harvest?’ And he said, ‘This is what I shall do: I shall tear down my barns and build larger ones.  There I shall store all my grain and other goods and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!”’ But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’ Thus will it be for all who store up treasure for themselves but are not rich in what matters to God.”  This is the Word of The Lord.

L-Evanġelju   -  Qari skont San Luqa 12, 13-21

F'dak iż-żmien, xi ħadd mill-folla qal lil Ġesu':"Mgħallem, għid lil ħija jaqsam il-wirt miegħi." Wieġbu Ġesu':  "Ħabib, min qegħedni mħallef fuqkom, jew qabbadni nqassmilkom il-ġid bejnietkom?" Imbagħad qal lin-nies:  "Iftħu għajnejkom u  ħarsu  rwieħkom minn kull rebgħa,  għax imqar jekk wieħed ikollu bir-radam,  ħajtu ma tiddepindix mill-ġid li kollu. U qalilhom parabbola:  "Wieħed  raġel għani  ġabar  kotra ta' frott mir-raba' tiegħu.    U beda jaħseb u jgħid bejnu u bejn ruħu: "X'se nagħmel?   Għax dan il-frott kollu ma għandix fejn naħżnu!   Ara x'nagħmel, " qal:  "inħott l-imħażen  li għandi u nibni  oħrajn akbar, u naħżen fihom il-qamħ u l-ġid kollu li għandi. Imbagħad ngħid lili nnifsi:  Ruħi, għandek ħażna kbira ta'  ġid għal bosta snin; mela strieħ, kul, ixrob, ixxala!"  Iżda qallu  Alla: "Iblaħ li int!  Dan il-lejl stess jitolbuk ruħek lura.  U l-ħwejjeġ li ħejjet għalik, ta' min ikunu?" Hekk jiġrilu min jiġma' l-ġid għalih innifsu bla  ma  jistagħna quddiem Alla.  Il-Kelma tal-Mulej

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

Commentary by:  Fr Thomas Rosica

Storing Up Treasures in Heaven

In Sunday’s Gospel, Luke (12:13-21) has joined together sayings that contrast those whose focus and trust in life is on material possessions, symbolized by the rich fool of the parable (12:16-21), with those who recognize their complete dependence on God (12:21), those whose radical detachment from material possessions symbolizes their heavenly treasure (12:33-34).

The subject of coveting or hoarding arises because of a request by someone in the crowd for Jesus to intervene in a matter of inheritance. Jesus refuses and turns the conversation into a lesson against materialism. This he illustrates with a story about a prosperous farmer who decides to hoard his excess crops. The rich man decides to build extra barns or grain silos. Jesus seems to be suggesting that the farmer should have shared his extra grain with the poor.

The craving to hoard not only puts goods in the place of God, but it is an act of total disregard for the needs of others.

The parable is not about the farmer’s mistreatment of workers or any criminal actions on his part. The farmer is, in the end, careful and conservative. So if he is not unjust, what is he? The parable says he is a fool. He lives completely for himself. He only talks to himself, plans for himself, and congratulates himself. His sudden death proves him to have lived as a fool. “For what does it profit a man if he gains the whole world and loses or forfeits himself?” (9:25)

Possessions and greed become more important than people. In other words, “possession fixation” destroys relationships. The man who interrupts Jesus’ teaching is unaware of his inappropriate intrusion. He cannot connect appropriately with his outer world because of the urgency of his inner world and personal needs.

Destructive power of possessions
Jesus uses this man’s “possession fixation” to talk about something that can harm the soul. The man’s family relationships are obviously in turmoil because of material possessions. Whoever depends solely on worldly goods will end up losing out, even though there may seem to be an appearance of success. Death will find that person with an abundance of possessions but having lived a wasted life (12:13-21).

To covet is to wish to get wrongfully what another possesses or to begrudge what God has given him or her. Jesus restates the commandment “do not covet,” but he also states that a person’s life does not consist of the abundance of his possessions. Jesus probes the heart – where is your treasure? Treasure has a special connection to the heart, the place of desire and longing, the place of will and focus. The thing we most set our heart on is our highest treasure.

Wealth and greed
In many societies, wealth is a sign of God’s approval, and poverty and hardship are the signs of God’s disapproval. Jesus does not say that being wealthy is wrong. True, Matthew, Mark, and Luke all report Jesus’ words, “It is easier for a camel to go through the eye of a needle than it is for a rich man to enter the Kingdom of God” (19:24; 10:25; 18:25). But Jesus does not say it is wrong to be rich. Greed is the real culprit. Greed can turn the blessings of wealth into the burden of desire for more. Jesus’ warning can properly be expressed as, “Be careful – very careful – that your possessions do not possess you. Life is not about things!”

Jesus’ parable is a distinct warning that greed can lead to a point where life’s meaning is reduced to material things. The driving force of living becomes a search for “more” – a search for “things.” Greed, in fact, breaks the commandment, “You shall have no other gods before me” (Exodus 20:3) and hence the statement in Colossians 3:5 (today’s second reading): “Put to death, then, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry.”

Challenging the “prosperity gospel mentality”
The Gospel of Jesus challenges the “prosperity gospel mentality.” Jesus is not speaking against material wealth, but condemns being enslaved to and enchained by wealth. It becomes a blessing when it is shared with others, and it becomes an obstacle and a prison for those who do not have the wisdom to share it with others.

We are not owners but rather administrators of the goods we possess: these, then, are not to be considered as our exclusive possession, but means through which the Lord calls each one of us to act as a steward of his providence for our neighbour. As the Catechism of the Catholic Church reminds us, material goods bear a social value, according to the principle of their universal destination (#2404).

Storing up “treasures in heaven” does not mean setting out to secure a place in heaven. It means relying on God as the source of our security. It means having a genuine and sincere relation with God who knows us, accepts us, and gives meaning to our lives. It means having God as the singular object of our “heart.” It means being totally committed to seeking out God’s Kingdom, confident that God will provide us with what we truly need (Matthew 6:33). If we have the Lord as our “treasure,” then there is nothing more we need desire. We can forego everything else.

Showing one another the Lord’s kindness
Finally, let us make the words of St. Gregory Nazianzen our own this weekend:

“Brethren and friends, let us by no means be wicked stewards of God’s gift to us. If we are, we will have to listen to Saint Peter saying: Be ashamed, you who hold back what belongs to another, take as an example the justice of God, and no one will be poor.

“While others suffer poverty, let us not labour to hoard and pile up money, for if we do, holy Amos will threaten us sharply in these words: Hear this, you who say; Where will the new moon be over, that we may sell; and the Sabbath, that we may open up our treasures?

“Let us imitate the first and most important law of God who sends his rain on the just and on sinners and makes the sun shine on all men equally. God opens up the earth, the springs, the streams, and the woods to all who live in the world. He gives the air to the birds, the water to the fish, and the basic needs of life abundantly to all, without restriction or limitation or preference. These basic goods are common to all, provided by God generously and with nothing lacking. He has done this so that creatures of the same nature may receive equal gifts and that he may show us how rich is his kindness.”

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

Abraham and Jesus teach us to pray

Seventeenth Sunday in Ordinary Time

Is-17-il Ħadd taż-Żmien ta'  matul is-Sena

Messalin C pp348

Reading 1       -         Genesis 18:20-32

In those days, the LORD said: “The outcry against Sodom and Gomorrah is so great, and their sin so grave,  that I must go down and see whether or not their actions fully correspond to the cry against them that comes to me. I mean to find out.”  While Abraham’s visitors walked on farther toward Sodom,  the LORD remained standing before Abraham. Then Abraham drew nearer and said:  "Will you sweep away the innocent with the guilty? Suppose there were fifty innocent people in the city;  would you wipe out the place, rather than spare it for the sake of the fifty innocent people within it?  Far be it from you to do such a thing, to make the innocent die with the guilty so that the innocent and the guilty would be treated alike! Should not the judge of all the world act with justice?” The LORD replied, “If I find fifty innocent people in the city of Sodom,  I will spare the whole place for their sake.” Abraham spoke up again: “See how I am presuming to speak to my Lord,  though I am but dust and ashes!  What if there are five less than fifty innocent people? Will you destroy the whole city because of those five?” He answered, “I will not destroy it, if I find forty-five there.”  But Abraham persisted, saying “What if only forty are found there?” He replied, “I will forbear doing it for the sake of the forty.” Then Abraham said, “Let not my Lord grow impatient if I go on. What if only thirty are found there?”  He replied, “I will forbear doing it if I can find but thirty there.” Still Abraham went on, “Since I have thus dared to speak to my Lord,  what if there are no more than twenty?” The LORD answered, “I will not destroy it, for the sake of the twenty.” But he still persisted:  “Please, let not my Lord grow angry if I speak up this last time. What if there are at least ten there?” He replied, “For the sake of those ten, I will not destroy it.”  This is the Word of The Lord.

L-Ewwel Lezzjoni   -   Qari mill-Ktieb tal-Ġenesi 18, 20 – 32

F'dak iż-żmien, il-Mulej qal: "L-għajta ta' Sodoma u  Gomorra hi tassew qawwija, u t-toqol ta' dnubhom hu kbir.   U issa  se ninżel u nara jekk għamlux għalkollox skont  l-għajta tagħhom  li waslet għandi.  Jekk le, inkun naf." Dawk l-irġiel kisru minn hemm, u rħewlha lejn Sodoma;  imma l-Mulej baqa' wieqaf quddiem Abraham.  Abraham resaq lejn il-Mulej u staqsieh: "U int se teqred it-tajjeb mal-ħażin?  U jekk hemm ħamsin bniedem ġust f'nofs il-belt, jaqaw lil dawn se teqridhom u ma taħfirx lill-pajjiż minħabba l-ħamsin ġust li hemm f'nofsha?  Ma jkun qatt li inti tagħmel ħaġa bħal din, li toqtol il-bniedem ġust  mal-ħażin, u l-ġust u l-ħażin tmisshom l-istess xorti. Ma jkun  qatt minnek, l-imħallef tal-art kollha, li ma tagħmilx ġustizzja. U l-Mulej wieġeb:  "Jekk jiena nsib ħamsin bniedem ġust  f'nofs il-belt, jien naħfirlha lill-post  kollu minħabba fihom." Wieġeb Abraham u qal:  "Arani, jien issugrajt nitkellem  mal-Mulej, għalkemm jien trab u rmied.  U jekk hemm nieqsa ħamsa għall-ħamsin ġust, minħabba ħamsa u erbgħin se  teqred il-belt kollha?" U wieġbu l-Mulej:  "Ma neqridhiex jekk insib fiha ħamsa u erbgħin." Imma Abraham kompla jitkellem miegħu u jgħidlu:  "U jekk issib hemm erbgħin."   Qal Abraham:  " La tagħdabx, Sidi, jekk nerġa' nitkellem;  u jekk jinstabu tletin?" U hu wieġeb:  "Ma nagħmilx dan, jekk insib  hemm tletin." U raġa' qallu:  "Ara, kif nissogra nkellem lil Sidi:  "U jekk jinstabu hemm  għoxrin?"    U l-Mulej wieġeb:  "Ma neqridhiex minħabba l-għoxrin."  PU wieġeb:  "La tagħdabx, Sidi, jekk nerġa' nitkellem darba oħra biss:  U jekk jinstabu hemm għaxra?" U hu qallu:  "Ma neqridhiex minħabba l-għaxra."      Il-Kelma tal-Mulej 

Responsorial Psalm          PSALM 138:1-2, 2-3, 6-7, 7-8

R. (3a) Lord, on the day I called for help, you answered me.
I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.                                                    R/

Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called you answered me;
you built up strength within me.                                               R/

The LORD is exalted, yet the lowly he sees,
and the proud he knows from afar.
Though I walk amid distress, you preserve me;
against the anger of my enemies you raise your hand.  R/

Your right hand saves me.
The LORD will complete what he has done for me;
your kindness, O LORD, endures forever;
forsake not the work of your hands.                                        R/

Salm Responsorjali       -           (Salm 137 (138)

                Meta sejjaħtlek, int weġibtni, Mulej.

Irroddlok ħajr, Mulej, b'qalbi kollha,

għaliex int smajt kliem fommi.

Quddiem l-allat irrid ngħannilek.

B'wiċċi fl-art ninxteħet quddiem is-santwarju tiegħek.          R/

Irroddlok ħajr għat-tjieba u l-fedelta' tiegħek,

għax int kabbart ismek u kelmtek fuq kollox.

Meta  sejjaħtlek, int weġibtni,

kattarli l-qawwa f'ruħi.                                                       R/

Kbir il-Mulej, imma jieħu ħsib iż-żgħar;

u, għalkemm fl-għoli, jagħraf mill-bogħod.

Jekk insib ruħi fl-għali, inti tħarisli ħajti;

terfa' idek kontra l-għedewwa tiegħi.                                  R/

Il-leminija tiegħek issalvani mill-qilla tagħhom.

Il-Mulej iżomm kelmtu miegħi.

It-tjieba tiegħek,  Mulej, tibqa' għal dejjem,

la titlaqx għemil idejk!                                                        R/

Reading 2     -          Colossians 2:12-14

Brothers and sisters:  You were buried with him in baptism,  in which you were also raised with him  through faith in the power of God,  who raised him from the dead. And even when you were dead  in transgressions and the uncircumcision of your flesh, he brought you to life along with him,  having forgiven us all our transgressions;  obliterating the bond against us, with its legal claims, which was opposed to us,  he also removed it from our midst, nailing it to the cross. This is the Word of The Lord.

It-Tieni Lezzjoni  -  Qari mill-Ittra lill-Kolossin 2, 12 -14

Ħuti, intom indfintu ma' Kristu bil-magħmudija u rxuxtajtu miegħu permezz tal-fidi tagħkom fil-qawwa ta' Alla li qajmu mill-imwiet. Kontu mejta minħabba dnubietkom u għax ma kellkomx iċ-ċirkonċiżjoni f'ġisimkom; imma issa  Alla takom il-ħajja flimkien ma' Kristu. Ħafrilna dnubnietna kollha.   Ħassar il-kont tad-dejn li kellna bl-obbligi li kien hemm kontrina; neħħieh min-nofs u sammru mas-salib. Il-Kelma tal-Mulej.

Gospel           -           Luke 11:1-13

Jesus was praying in a certain place, and when he had finished, one of his disciples said to him,  “Lord, teach us to pray just as John taught his disciples.” He said to them, “When you pray, say: Father, hallowed be your name,  your kingdom come.  Give us each day our daily bread   and forgive us our sins for we ourselves forgive everyone in debt to us,  and do not subject us to the final test.  And he said to them, “Suppose one of you has a friend to whom he goes at midnight and says, "Friend, lend me three loaves of bread, for a friend of mine has arrived at my house from a journey and I have nothing to offer him,’ and he says in reply from within, "Do not bother me; the door has already been locked  and my children and I are already in bed. I cannot get up to give you anything.’ I tell you, if he does not get up to give the visitor the loaves  because of their friendship, he will get up to give him whatever he needs because of his persistence. “And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you. For everyone who asks, receives;  and the one who seeks, finds; and to the one who knocks, the door will be opened. What father among you would hand his son a snake when he asks for a fish?  Or hand him a scorpion when he asks for an egg? If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?” This is the Word of The Lord.

L-Evanġelju -  Qari skont San Luqa 11, 1-13

Darba Ġesu' kien qiegħed xi mkien jitlob.  Kif spiċċa mit-talb, wieħed mid-dixxipli tiegħu qallu:  "Mulej, għallimna nitolbu, bħalma Ġwanni wkoll għallem lid-dixxipli tiegħu." U qalilhom:  "Meta titolbu, għidu: Missier, jitqaddes ismek, tiġi Saltnatek, Ħobżna ta' kuljum agħtina kuljum. U aħfrilna dnubietna, għax aħna wkoll naħfru lil kull min hu ħati għalina, u la ddaħħalniex fit-tiġrib." Qalilhom ukoll:  "Wieħed minnkom ikollu  ħabib li jiġih f'nofs ta' lejl u jgħidlu:  "Ħabib, islifni tliet ħobżiet,  għax ġie għandi wieħed  ħabib tiegħi mill-vjaġġ u ma għandix x'nagħtih."   U l-ieħor iwieġbu minn ġewwa u jgħidlu:  "Iddejjaqnix, issa l-bieb  magħluq, u wliedi qegħdin  fis-sodda miegħi, ma nistax inqum nagħtik."  "Ngħidilkom jien, li jekk ma jqumx  jagħtih  għax  ħabib tiegħu, iqum u jagħtih kulma jkollu bżonn  minħabba l-wiċċ sfiq tiegħu. U jiena ngħidilkom:  "Itolbu u jingħatalkom, fittxu u  ssibu, ħabbtu u jiftħulkom.  Għax min jitlob, jaqla';  min ifittex, isib; u min iħabbat, jiftħulu. Min hu dak il-missier fostkom li, jekk ibnu jitolbu  ħuta, minflok ħuta jagħtiih serp?   Inkella jekk jitolbu bajda jagħtih skorpjun?   Mela jekk intom, nies ħżiena bħalkom, tafu tagħtu lil uliedkom ħwejjeġ tajba,  kemm aktar il-Missier mis-smewwiet jagħti spirtu qaddis lil dawk li jitolbuhulu!" Il-Kelma tal-Mulej.

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

/Commentary by Fr Thomas Rosica

Centrality of prayer in Christian life

                                                   

Throughout Luke’s Gospel, Jesus at prayer is a model for us. In each prayerful moment, Jesus lives out the story of God’s great dialogue with the human family by remaining totally open to the power of God. We must pray unceasingly, for prayer is a sign of our faith in God. Prayer is not something that we use to put pressure on God to get our own way. Authentic prayer opens us up to the action of God’s Spirit, bringing us in line with God’s desires, and making us into true disciples, obedient to Jesus and to the Father who has sent him. Prayer becomes one of the ways by which we follow Jesus in the Christian life.

Three episodes concerned with prayer

In this Sunday’s Gospel scene, Luke presents three episodes concerned with prayer (11:1-13). The first (1-4) recounts Jesus teaching his disciples the Christian communal prayer, the “Our Father”; the second (11:5-8), the importance of persistence in prayer; the third (11:9-13), the effectiveness of prayer.

The Matthean version of the “Our Father” occurs in the “Sermon on the Mount” (6:9-15); the shorter Lucan version is presented while Jesus is at prayer and his disciples ask him to teach them to pray just as John taught his disciples to pray (11:1-4). His disciples watch him from afar, and are keenly aware of the intensity and intimacy of his prayer with God. Jesus responds to them by teaching them the Our Father. Jesus presents them with an example of a Christian communal prayer that stresses the fatherhood of God and acknowledges him as the one to whom the Christian disciple owes daily sustenance (3), forgiveness (4), and deliverance from the final trial (4).

The prayer of the community

The “Our Father” is taught to the Twelve in their role as disciples, not just as individuals to be converted but also as persons already co-responsible for the community. This prayer is an apostolic prayer, because it is said in the plural and takes for granted one’s awareness of a people, of co-responsibility, of solidarity, linking each of us to the other.

When we pray “thy kingdom come,” we reveal our deepest longing to see the day when the triumphant, sovereign lordship of our loving God will no longer be a mere hope clung to desperately by faith, but a manifest reality in all human affairs. Our souls can never be entirely content until God’s honor is fully vindicated in all creation. These words utter a heartfelt plea: When will the reign of evil and death end?

When we beg for bread, we are really pleading for more than food. We beg the author of life for all the necessities of life. “God, give us what we need in order to enjoy the gift of life … bread for today and bread for tomorrow, to sustain us as a community.”

We ask God to forgive our sins as we forgive everyone their debts to us. This may possibly reflect Luke’s concern that possessions not hinder community fellowship. The final petition is most likely eschatological: Do not lead us into trial; i.e., the final, great and ultimate test and agony of evil before the end.

The “Our Father” becomes the prayer of the poor, of those who plod along — weary, hungering and struggling for faith, meaning and strength. It is perhaps the first prayer we ever learn, and the last prayer we ever say before we close our eyes on this life.

God’s assurance of good gifts

The parable of the friend at midnight is found nowhere else in the New Testament. Its message, too, is about prayer and its point is that if our friends answer importunate or shameless appeals, how much more sill God who desires to give us the kingdom (12:32). The concluding section (9-13) builds on the previous section. The analogy moves from friends to parents: if parents give good gifts, how much more so will God. Prayer is to be continual asking, seeking, knocking, but even so, this persistence is within a parent-child relationship, which assures good gifts. Authentic prayer opens us up to the action of God’s Spirit, bringing us in line with God’s desires, and making us into true disciples, obedient to Jesus and to the Father who has sent him.

I conclude this reflection by offering you two thoughts on Luke’s great lesson on prayer in Sunday’s Gospel. First, from the Catechism of the Catholic Church, No. 239: “By calling God ‘Father’, the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. God’s parental tenderness can also be expressed by the image of motherhood, (cf. Is 66:13; Ps 131:2.) which emphasizes God’s immanence, the intimacy between Creator and creature. The language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that God transcends the human distinction between the sexes. He is neither man nor woman: he is God. He also transcends human fatherhood and motherhood, although he is their origin and standard: (cf. Ps 27:10; Eph 3:14; Is 49:15) no one is Father as God is Father.”

I also draw your attention to one of Cardinal John Henry Newman’s homilies on this Gospel. The great cardinal wrote in the 19th century words that still ring loud and clear today: “He (Jesus) gave the prayer and used it. His Apostles used it; all the Saints ever since have used it. When we use it we seem to join company with them. Who does not think himself brought nearer to any celebrated man in history, by seeing his house, or his furniture, or his handwriting, or the very books that were his? Thus does the Lord’s Prayer bring us near to Christ, and to His disciples in every age.

“No wonder, then, that in past times good men thought this Form of prayer so sacred, that it seemed to them impossible to say it too often, as if some especial grace went with the use of it. Nor can we use it too often; it contains in itself a sort of plea for Christ’s listening to us; we cannot, so that we keep our thoughts fixed on its petitions, and use our minds as well as our lips when we repeat it. And what is true of the Lord’s Prayer, is in its measure true of most of those prayers which our Church teaches us to use. It is true of the Psalms also, and of the Creeds; all of which have become sacred, from the memory of saints departed who have used them, and whom we hope one day to meet in heaven.”

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

Biblical hospitality

Sixteenth Sunday in Ordinary Time

Is-16-il Ħadd matul is-Sena

Messalin C  pp 343

Reading 1    -   Genesis 18:1-10a

The LORD appeared to Abraham by the terebinth of Mamre, as he sat in the entrance of his tent, while the day was growing hot.  Looking up, Abraham saw three men standing nearby.  When he saw them, he ran from the entrance of the tent to greet them; and bowing to the ground, he said: “Sir, if I may ask you this favor, please do not go on past your servant.   Let some water be brought, that you may bathe your feet, and then rest yourselves under the tree.  Now that you have come this close to your servant, let me bring you a little food, that you may refresh  yourselves; and afterward you may go on your way.”  The men replied, “Very well, do as you have said.” Abraham hastened into the tent and told Sarah, “Quick, three measures of fine flour! Knead it and make rolls.”  He ran to the herd, picked out a tender, choice steer, and gave it to a servant, who quickly prepared it.  Then Abraham got some curds and milk, as well as the steer that had been prepared, and set these before the three men; and he waited on them under the tree while they ate. They asked Abraham, “Where is your wife Sarah?” He replied, “There in the tent.”  One of them said, “I will surely return to you about this time next year, and Sarah will then have a son.”

L-Ewwel Lezzjoni   -   Qari mill-Ktieb tal-Ġenesi 18, 1-10a

F'dak iż-żmien, il-Mulej deher lil Abraham ħdejn il-ballut ta' Mamri;  u hu kien fil-bieb tal-għarix fl-aqwa tas-sħana tal-jum. U rafa' għajnejh u ħares, u ra tlitt irġiel weqfin quddiemu; u malli rahom mar jiġri jilqagħhom mill-bieb tal-għrix u nxteħet wiċċu  fl-art quddiemhom. U qal:  "Sidi, jekk jien sibt ħniena f'għajnejk,  tibqax għaddej  minn quddiem il-qaddej tiegħek.  Ħa nġib ftit ilma u aħslu  riġlejkom, u strieħu taħt  is-siġra, sakemm inġibilkom  gidma ħobż, biex titrejqu,  imbagħad tibqgħu sejrin –  għax għalhekk għaddejtu  għand il-qaddej tagħkom.  U huma qalulu:  "Tajjeb, agħmel kif għedt." U Abraham ħaffef lejn l-għarix, ħdejn Sara, u qalilha: "Fittex lesti tliet sigħan smid, agħġnu u agħmlu ftajjar." U Abraham mar jiġri ħdejn il-baqar u ħa għoġol tari u sabiħ, u tah lill-qaddej;  u dan fittex ilestih. U ħa baqta u l-ħalib u l-għoġol li kien lesta, u qegħedhom quddiemhom.   U hu bara' bilwieqfa quddiemhom taħt  is-sigra, u huma bdew jieklu.   U staqsewh:  "Fejn hi Sara, martek?"      U hu weġibhom:   "Hemm fl-għarix." U qallu:  "Nerġa niġi għandek bħal dan iż-żmien sena, u ara, Sara martek ikollha iben. Il-Kelma tal-Mulej

Responsorial Psalm  -  PSALM 15:2-3, 3-4, 5

R. (1a) He who does justice will live in the presence of the Lord.

One who walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.                            R/

Who harms not his fellow man,
nor takes up a reproach against his neighbor;
by whom the reprobate is despised,
while he honors those who fear the LORD.         R/

Who lends not his money at usury
and accepts no bribe against the innocent.
One who does these things
shall never be disturbed.                                            R/

Salm Responsorjali    -  Salm 14 (15)

                R/   Mulej, min jgħammar fid-dar tiegħek?

Min jgħix bla ħtija u jagħmel it-tajjeb,                                                                 

min jgħid is-sewwa f'qalbu;

min ma jqassasx bi lsienu.                                                          R/

Min ma jagħmilx deni lil ġaru,

u ma jgħajjarx lil għajru;

min ma jistmax lill-bniedem ħażin,

imma jweġġaħ lil dawk li jibżgħu mill-Mulej.   R              /

Min jislef u ma jitlobx imgħax,

u ma jixxaħħamx kontra min hu bla ħtija.

Min jagħmel dan qatt ma jitħarrek.                                        R/

Reading 2     -    Colossians 1:24-28

Brothers and sisters: Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the church, of which I am a minister in accordance with God’s stewardship given to me to bring to completion for you the word of God, the mystery hidden from ages and from generations past. But now it has been manifested to his holy ones, to whom God chose to make known the riches of the glory of this mystery among the Gentiles; it is Christ in you, the hope for glory.  It is he whom we proclaim, admonishing everyone and teaching everyone with all wisdom, that we may present everyone perfect in Christ.

It-Tieni Qari -  mill-Ittra ta' S Pawl lill-Kolossin 1, 24-29

               

Ħuti, jien issa nifraħ bit-tbatijiet tiegħi minħabba  fikom, għaliex  bihom jien ntemm f'ġismi dak li jonqos mit-tbatijiet ta' Kristu għall-ġisem tiegħu li hu l-Knisja. Tagħha jien sirt ministru, skont ma tani nagħmel Alla għalikom, jiġifieri li nxandar b'mod sħiħ il-Kelma ta' Alla,  il-ministru li kien moħbi sa miż-żminijiet  u l-ġenerazzjonijiet  kollha, u li issa hu mgħarraf lill-qaddisin tiegħu. Lil dawn Alla ried jgħarrafhom kemm huwa  kbir l-għana tal-glorja ta' dan il-misteru fost il-pagani:  Kristu hu fikom, it-tama tal-glorja tagħkom.   Lilu aħwa nħabbru lill-bnedmin  kollha, u nwissu u ngħallmu lil kulħadd bl-għerf kollu biex inwasslu lil kull bniedem għall-perfezzjoni fi Kristu. Il-Kelma tal-Mulej

Gospel   -  Luke 10:38-42

Jesus entered a village where a woman whose name was Martha welcomed him. She had a sister named Mary who sat beside the Lord at his feet listening to him speak. Martha, burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by myself to do the serving?  Tell her to help me.”  The Lord said to her in reply, “Martha, Martha, you are anxious and worried about many things.  There is need of only one thing.  Mary has chosen the better part and it will not be taken from her.”

L-Evanġelju   -  skont San Luqa 10, 38-42

F'dak iż-żmien, Ġesu' daħal f'raħal, u laqgħetu għandha waħda mara jisimha Marta.   Din kellha oħtha, jisimha Marija, li niżlet bilqiegħda  f'riġlejn il-Mulej tisimgħu x'kien qiegħed jgħid. Iżda Marta kienet moħħha fuq il-ħafna xogħol tad-dar. Imbagħad resqet u qaltlu:  "Mulej, m'intix tara kif oħti  ħalliet ix-xogħol kollu fuq biss?    Mela għidilha taqbad  tagħmel xi ħaġa miegħi."   Qabeż il-Mulej u qalilha:  "Marta, Marta!  Inti taħseb wisq u  tinkwieta fuq il-ħafna  ħwejjeġ, imma waħda hi meħtieġa.  U  Marija għażlet   l-aħjar sehem, li ma jittiehdilhiex." Il-Kelma tal-Mulej

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

 Commentary  by Fr Thomas Rosica

The art of Biblical Hospitality

What does it mean to be hospitable?  Biblical stories extol hospitality as both a duty and a work of mercy.  The desert ‘Bedouin’ hospitality is a necessity for survival; and since this necessity falls upon all alike, any guest is entitled to hospitality from any host.  The guest, once accepted by the host, is sacred, and must be protected from any danger even at the cost of the life of members of the family.

The good host makes a feast for his guest as is never prepared for his own family.  The duty of the host to protect the guest is illustrated by the stories of Lot at Sodom [Genesis 19:1,8] and the man of Gibeah [Judges 19:16-24].  Job boasts of hospitality [Job 31:23].  God is certainly the generous host [Psalms 15:1; 23:5].

Hospitality in the New Testament

The Greek word for hospitality is ‘philanthropia’ meaning love of human beings, kindness.  The virtue of hospitality is praised in the New Testament and it is enumerated among the works of charity by which we will be judged [Mt. 25:35ff].  Jesus depends on it [Mk. 1:29ff.; 2:15ff., etc.]  He regards it as important in the parables [Lk. 10:34-35; 11:5ff, etc.].  God’s hospitality is an essential part of his message [cf. the divine generosity in Lk. 14:16ff; 12:37; 13:29, etc.].  Jesus had no home and was frequently a guest [Lk. 7:36ff; 9:51ff; 10:389ff; 14:1ff;].

It was the practice of Paul on his journeys first to visit the Jews and to stay with them, and to stay with the Gentiles only if the Jews refused him [Acts 14:28; 15:33; 16:15, 34; 17:1ff; 18:3, 27; 21:16].  With the rapid growth and expansion of the church, organization was needed, and we are told that fourth century Antioch cared daily for 3,000 widows, sick, and strangers.  Bishops and widows were especially expected to be hospitable both privately and officially.  Bigger churches and sanctuaries later set up hospices, and where care focused on the sick these developed into hospitals.

Hospitality, Bethany style

In Sunday’s Gospel story of Martha and her sister Mary in Bethany [Lk 10:38-42].  It illustrates the importance of hearing the words of the teacher and the concern with women. The gospel story about the two women has often been used to provide guidelines as to how women are to act. The truth of the matter is that it doesn’t have much to do with the roles which any particular people should play.  It points out that God doesn’t just look at how well we carry out our duties.  No woman–and no man–should lose him/herself in busyness.  Mary of Bethany understood that.

Martha is so caught up in the many demands put upon her by society’s and culture’s rules for serving guests.  But really, there is little that is needed– or only one thing.  Much of Martha’s anxiety and concern in serving has more to do with conforming to society’s demands or with the desire of the host or hostess to shine as a model of accomplished and generous hospitality.

Activity, passivity or receptivity?

Mary of Bethany, disciple of the Lord, has chosen the most important thing required in welcoming others– her presence and full attention, so that it is her guest who shines.  Martha and Mary stand forever as symbols of the two modes of life between which we continually oscillate.  Activity can become a shield against facing issues and questions and truths which must be allowed to surface if we are to survive.  There are times when we simply must contemplate, must step back, must think, if we are to be capable of returning to meaningful activity.

The key of the Gospel story is not found in the tension of activity versus passivity, but in receptivity.  The one necessity in welcoming others into one’s home or community is being present to them– listening to what they have to say, as Mary does in today’s Gospel.

Hospitality’s enemy

Thus far we have considered the positive aspects, elements and manifestations of hospitality.  But hospitality has an enemy:  selfishness and pride.  When we are so wrapped up with ourselves, our own problems and difficulties, or we wish to jealously preserve what we have and exclude foreigners and strangers from our lives and riches, we are inhospitable.  Too much introspection and inwardness will prevent us from truly being present to others.  Or perhaps we are so concerned with external appearances, and so caught up with the details and activity, that we have no time for listening and welcoming.

At the dinner party in Bethany, Martha learned a profound lesson: perhaps a simple pita bread was better than a full Middle Eastern feast, if it got her out of the kitchen and in the company of such an important guest as was sitting in the living room with her sister, Mary. Perhaps Martha was finally able to sit down and grasp the full impact of what was unfolding in her very home - that her own sister was a real disciple of this man Jesus. And hopefully Martha discovered that the meal was only the scenery, not the script!

Questions for Reflection

Here are some questions to reflect upon this week, as individuals and as parish communities.

§                       How do I (we) practice hospitality?

§                       What are the signs of a hospitable community?

§                       What are the enemies of our hospitality?

§                       How can we become more hospitable?

§                       Do I (we) really love other human beings?

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

WHO IS MY NEIGHBOUR? Il-proxxmu tiegħi min hu?

These are the Readings for next Sunday, July 10th.....

The Fifteenth Sunday in Ordinary Time, Year C

Lectionary: 105

                                       

Il-15-il Ħadd  matul is-Sena

Messalin C pp338

Reading 1       DeuTeronomy 30:10-14

Moses said to the people:  "If only you would heed the voice of the LORD, your God, and keep his commandments and statutes that are written in this book of the law, when you return to the LORD, your God, with all your heart and all your soul. "For this command that I enjoin on you today is not too mysterious and remote for you. It is not up in the sky, that you should say, 'Who will go up in the sky to get it for us and tell us of it, that we may carry it out?' Nor is it across the sea, that you should say, 'Who will cross the sea to get it for us and tell us of it, that we may carry it out?' No, it is something very near to you, already in your mouths and in your hearts; you have only to carry it out."  This is the Word of the Lord.

L-Ewwel Lezzjoni  -  Qari mill-Ktieb tad-Dewteronomju 30, 10-14

Mose' kellem lill-poplu u qal:  "Il-Mulej jifraħ bik u jagħmel il-ġid miegħek,  jekk int tisma' l-kelma tal-Mulej, Alla tiegħek,  u tħares l-ordnijiet tiegħu u l-liġijiet miktuba fil-ktieb ta' din il-liġi, jekk terġa' lejn il-Mulej, Alla  tiegħek, b'qalbek kollha u b'ruħek kollha. Din il-liġi li qiegħed nagħtik illum, mhijiex tqila għalik u anqas 'il bogħod minnek.   Mhijiex fis-sema biex int tgħid: "Min se jitlgħalna s-sema jġibhielna u jsemmagħhielna u  nagħmluha?   U anqas ma hi 'l hemm mill-baħar biex int tgħid: "Min se jmur 'l hemm mill-ibħra u jġibielna u jsemmagħhielna, u nagħmluha?"    Imma din il-ħaġa hi qribek sewwa f'fommok u f'moħħok, biex tagħmilha." Il-Kelma tal-Mulej

Responsorial Psalm         PSalm 69:14, 17, 30-31, 33-34, 36, 37

I pray to you, O LORD,
for the time of your favor, O God!
In your great kindness answer me
with your constant help.
Answer me, O LORD, for bounteous is your kindness:
in your great mercy turn toward me.
R. Turn to the Lord in your need, and you will live.

I am afflicted and in pain;
let your saving help, O God, protect me.
I will praise the name of God in song,
and I will glorify him with thanksgiving.
R. Turn to the Lord in your need, and you will live.

"See, you lowly ones, and be glad;
you who seek God, may your hearts revive!
For the LORD hears the poor,
and his own who are in bonds he spurns not."
R. Turn to the Lord in your need, and you will live.

For God will save Zion
and rebuild the cities of Judah.
The descendants of his servants shall inherit it,
and those who love his name shall inhabit it.
R. Turn to the Lord in your need, and you will live.

Salm Responsorjali    SALM 68 (69)

                Tagħmlu l-qalb, intom li tfittxu lil Alla

Jien lilek nitlob, Mulej;

meta jogħġbok, o Alla, weġibni,

fil-kobor ta' tjubitek

u skont il-wegħda tas-salvazzjoni tiegħek.

Weġibni, Mulej, għax mill-aħjar tjubitek;

dur lejja fil-kobor tal-ħniena tiegħek.                    R/

Imma jiena msejken u batut;

terfagħni, o Alla, is-salvazzjoni tiegħek!

Infaħħar l-isem ta' Alla bl-għana,

inkabbru  b'għana ta' radd il-ħajr.                            R/

Hekk jaraw l-imsejkna u jifirħu;

u tagħmlu l-qalb, intom li tfittxu lil Alla.

Għax jisma' l-fqajrin il-Mulej,

ma jistmellx l-imjassrin tiegħu.                               R/

Għax Alla jsalva 'l Sijon,

u jibni l-bliet ta' Ġuda;

u huma jerġgħu lura u jgħammru fiha.

Jirtuha wlied il-qaddejja tiegħu;

dawk li jħobbu lil ismu joqogħdu fiha.  R/

Reading 2      COLossians 1:15-20

Christ Jesus is the image of the invisible God, the firstborn of all creation. For in him were created all things in heaven and on earth, the visible and the invisible, whether thrones or dominions or  principalities or powers; all things were created through him and for him. He is before all things, and in him all things hold together. He is the head of the body, the church. He is the beginning, the firstborn from the dead, that in all things he himself might be preeminent. For in him all the fullness was pleased to dwell, and through him to reconcile all things for him, making peace by the blood of his cross through him, whether those on earth or those in heaven. This is the Word of the Lord.

It-Tieni Lezzjoni -  Qari mill-Ittra lill-Kolossin 1, 15-30

Ħuti, Kristu hu x-xbieha ta' Alla li ma jidhirx, il-kbir fost il-ħlejjaq kollha, għax fih kien maħluq kollox, fis-sema u fl-art, dak kollu li jidher u dak kollu li ma jidhirx, Troni u Ħakmiet, Prinċipati u Setgħat. Kollox bih u għalih kien maħluq, hu li hu qabel kollox, u kollox fih qiegħed iżomm. Hu r-Ras tal-Ġisem, li hu l-Knisja. Hu li hu l-bidu, il-kbir li qam mill-imwiet, sabiex ikun hu l-ewwel f'kollox. Hekk Alla għoġbu li  tgħammar fih il-milja kollha; bih Alla għoġbu jerġa' jħabbeb kollox miegħu; bid-demm tiegħu, imxerred fuq is-Salib, ġieb is-sliem permezz tiegħu fis-sema u fl-art. Il-Kelma tal- Mulej

  

Gospel       LuKe 10:25-37

There was a scholar of the law who stood up to test him and said, "Teacher, what must I do to inherit eternal life?"  Jesus said to him, "What is written in the law?  How do you read it?"  He said in reply, "You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbour as yourself." He replied to him, "You have answered correctly; do this and you will live." But because he wished to justify himself, he said to Jesus, "And who is my neighbour?"  Jesus replied, "A man fell victim to robbers as he went down from Jerusalem to Jericho.  They stripped and beat him and went off leaving him half-dead.  A priest happened to be going down that road, but when he saw him, he passed by on the opposite side.  Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side.  But a Samaritan traveller who came upon him was moved with  compassion at the sight.  He approached the victim, poured oil and wine over his wounds and bandaged them.    Then he lifted him up on his own animal, took him to an inn, and cared for him.  The next day he took out two silver coins and gave them to the innkeeper with the instruction, 'Take care of him.  If you spend more than what I have given you, I shall repay you on my way back.' Which of these three, in your opinion, was neighbour to the robbers' victim?"  He answered, "The one who treated him with mercy."  Jesus said to him, "Go and do likewise." This is the Word of the Lord.

L-Evanġelju  -  Qari skont San Luqa 10, 25-37

F'dak iż-żmien, iqum wieħed għaref fil-Liġi u, biex iġarrab lil  Ġesu', staqsieh:  "Mgħallem, x'nagħmel  biex niret il-ħajja ta' dejjem?   Qallu Ġesu':  "Fil-Liġi  x'hemm miktub?  Inti x'taqra fiha?     U dak wieġbu:  "Int għandek tħobb il-Mulej, Alla tiegħek, b'qalbek kollha, b'ruħek kollha, bil-qawwa tiegħek kollha, u b'moħħok kollu, u lill-proxxmu tiegħek bħalek innifsek." Qallu Ġesu':  "Sewwa weġibt, agħmel hekk u tgħix." Iżda dak, biex juri li kellu raġun, qal lil Ġesu': "U l-proxxmu tiegħi min hu?"   Qallu Ġesu'" "Wieħed raġel kien nieżel Ġeriko minn Ġerusalemm, u waqa' f'idejn il-ħallelin; dawn  neżżgħuh, biċċruh bis- swat u telqu, u ħallew nofsu mejjet.  Inzerta kien nieżel qassis min dik it-triq u rah, għadda minn mal-ġenb u baqa' sejjer. Hekk ukoll wieħed levita, meta wasa hemm u rah, għadda minn mal-ġenb u baqa' sejjer.   Imma kien  għaddej minn hemm wieħed Samaritann, wasal ħdejħ, rah u tħassru.     Resaq lejh, dewwielu l-ġrieħi biż-żejt u  l-inbid u rabathomlu, u mbagħad tellgħu fuq il-bhima tiegħu, wasslu f'lukanda ħa ħsiebu.   L-għada ħareġ biċċtejn flus, tahom lil tal-lukanda u qallu:  "Ħu ħsiebu; jekk tonfoq xi ħaġa iżjed, irroddhielek jien meta nerġa' ngħaddi." Minn dawn it-tlietiaii, int min jidhirlek li ġieb ruħu ta' proxxmu  ma' dak li waqa' f'idejn il-ħallelin?"   "Min ħenn għalih"  wieġbu dak. Qallu Ġesu':  "Mur, u agħmel hekk int ukoll." Il-Kelma tal-Mulej

………………

Commentary by Fr Thomas Rosica csb

Loving Means Acting Like the Good Samaritan

The story of the Good Samaritan in today’s Gospel (Luke 10:25-37) is one of the most treasured parables of the Bible. During my studies in the Holy Land, no matter how many times I traveled that perilous yet spectacular highway from Jerusalem to Jericho, I always found myself musing on Luke’s provocative story.

Luke’s story is powerful, for it speaks of the power of love that transcends all creeds and cultures and “creates” a neighbor out of a complete stranger. The parable is personal, for it describes with profound simplicity the birth of a human relationship that has a personal, physical touch, transcending social and cultural taboos, as one person binds the wounds of another. The parable is a pastoral one, for it is filled with the mystery of care and concern that is at the heart of what is best in human beings. The story is primarily practical, for it urges us to cross all barriers of culture and community and to go and do likewise!

Let us look closely at Luke’s parable. The legal expert who responds to Jesus’ counter-question is certainly a good and upright man. The words, “wished to justify himself” may often be understood to mean that the lawyer was looking for some loophole to demonstrate his worthiness. In fact, the lawyer wishes to be sure that he understands just what “love your neighbor” really implies. In response to a question from this Jewish legal expert about inheriting eternal life, Jesus illustrates the superiority of love over legalism through the parable.

The priest and Levite (vv 31-32) are religious representatives of Judaism who would have been expected to be models of “neighbor” to the victim they would pass by on the road. Levites were expected to have a special dedication to the law. The identity of the “neighbor” requested by the legal expert turns out to be a Samaritan, the enemy of the Jew. Samaritans were hated by the lawyer’s racial group. In the end, the lawyer is even unable to say that it was the Samaritan who showed compassion. He resorts to the description, “The one who treated him with compassion.”

Spectator sport

To show compassion is to suffer with the wounded and the suffering, to share their pain and agony. Compassion does not leave us indifferent or insensitive to another’s pain but calls for solidarity with the suffering. This is how Jesus, the Good Samaritan par excellence, showed compassion. At times we can be like the priest and the scribe who, on seeing the wounded man, passed by on the other side. We can be silent spectators afraid to involve ourselves and dirty our hands.

Compassion demands that we get out of ourselves as we reach out to others in need. It means that we get our hands and even our reputations dirty. Indifference is worse than hostility. The hostile person at least acknowledges the presence of the other while reacting violently to it; the indifferent person, on the other hand, ignores the other and treats him as if he did not exist. That was the kind of indifference and insensitivity shown by the priest and the Levite who passed by on the other side, leaving the wounded and waylaid traveler completely alone.

The Good Samaritan shows us what compassion and commitment are all about. He could have easily passed by on the other side. He could have closed his heart and refused to respond to a genuine need. But he stopped and knelt down beside the stranger who was hurting. At that moment, a neighbor was born. Everyone who stops beside the suffering of another person, whatever form it may take, is a Good Samaritan. This stopping and stooping, this pausing and kneeling down beside the suffering, is not done out of curiosity but out of love. The Samaritan’s compassion brings him to perform a whole series of actions. First he bandaged his wounds, then he took the wounded man to an inn to care for him, and before leaving, he gives the innkeeper the necessary money to take care of him (vv 34-35).

Loving means acting like the Good Samaritan. We know that Jesus himself is the Good Samaritan par excellence; although he was God, he did not hesitate to humble himself to the point of becoming a man and giving his life for us. More than 2,000 years after this story was first told, it continues to move people deeply. It teaches us what authentic compassion, commitment and communion with others are all about.

Concept of neighbour

In his 2005 encyclical letter “Deus Caritas Est” (On Christian Love), Benedict XVI wrote in #15:

The parable of the Good Samaritan offers two particularly important clarifications. Until that time, the concept of ‘neighbour’ was understood as referring essentially to one’s countrymen and to foreigners who had settled in the land of Israel; in other words, to the closely-knit community of a single country or people. This limit is now abolished. Anyone who needs me, and whom I can help, is my neighbour. The concept of ‘neighbour’ is now universalized, yet it remains concrete. Despite being extended to all mankind, it is not reduced to a generic, abstract and undemanding expression of love, but calls for my own practical commitment here and now.

“The Church has the duty to interpret ever anew this relationship between near and far with regard to the actual daily life of her members. Lastly, we should especially mention the great parable of the Last Judgment (cf. Matthew 25:31-46), in which love becomes the criterion for the definitive decision about a human life’s worth or lack thereof. Jesus identifies himself with those in need, with the hungry, the thirsty, the stranger, the naked, the sick and those in prison. “As you did it to one of the least of these my brethren, you did it to me” (Matthew 25:40). Love of God and love of neighbor have become one: In the least of the brethren we find Jesus himself, and in Jesus we find God.    ////////////////////////////////