SOCIAL JUSTICE

Twenty-sixth Sunday in Ordinary Time 

Is-26 Ħadd matul is-Sena

Messalin C pp 403

Reading 1                         AMos 6:1A, 4-7

Thus says the LORD the God of hosts: Woe to the complacent in Zion! Lying upon beds of ivory, stretched comfortably on their couches, they eat lambs taken from the flock, and calves from the stall! Improvising to the music of the harp,nlike David, they devise their own accompaniment. They drink wine from bowls and anoint themselves with the best oils; yet they are not made ill by the collapse of Joseph! Therefore, now they shall be the first to go into exile,and their wanton revelry shall be done away with. This is the Word of the Lord.

L-Ewwel Lezzjoni   -   Qari mill-Ktieb tal-Profeta Għamos 6, 1a, 4-7

Dan jgħid il-Mulej li jista' kollox: "Ħażin għalihom dawk li f'Sijon għandhom moħħhom mistrieħ, dawk li qalbhom qawwija fil-muntanja tas-Samarija! Fuq sodod tal-avorju mimduda, jitmattru fuq il-friex; u ħrief il-merħla jieklu, għoġiela mill-istalla. Mal-arpa jqabblu l-għana, bħal David strumenti jivvintaw. L-inbid ilegilguh minn bwieqi kbar, u bl-ifjen żjut jindilku, bla xejn ma jsewdu qalbhomm għall-qerda ta' Ġużeppi. Għalhekk ikunu l-ewwel fost dawk li jittieħdu fl-eżilju, u tintemm imbagħad l-għajta tal-imħejmin." Il-Kelma tal-Mulej

Responsorial Psalm                   PSalm 146:7, 8-9, 9-10

R. (1b)    Praise the Lord, my soul!

Blessed he who keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.                                        R/

The LORD gives sight to the blind.
The LORD raises up those who were bowed down;
the LORD loves the just.
The LORD protects strangers.                                        R/

The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.             R/

Salm Responsorjali                    Salm 145 (146)

                R/            Faħħar, ruħ tiegħi, il-Mulej!

Il-Mulej li jagħmel ħaqq lill-maħqurin,

u jagħti l-ħobż lil-imġewħin.

Il-Mulej li jeħles lill-imjassrin.                                  R/

Il-Mulej li jiftaħ għajnejn l-għomja;

il-Mulej li jerfa' lill-milwijin;

il-Mulej li jħobb lill-ġusti;

il-Mulej li jħares lill-barranin.                                    R/

Il-Mulej iżomm lill-iltim u lill-armla,

imma lill-ħżiena jħarbtilhom triqathom.

Il-Mulej  isaltan għal dejjem;

Alla tiegħek, Sijon,  minn nisel għal nisel.                   R/

Reading 2                                         1 TiMothy 6:11-16

But you, man of God, pursue righteousness, devotion, faith, love, patience, and gentleness. Compete well for the faith. Lay hold of eternal life, to which you were called  when you made the noble confession in the presence of many witnesses. charge you before God, who gives life to all things, and before Christ Jesus, who gave testimony under Pontius Pilate for the noble confession, to keep the commandment without stain or reproach until the appearance of our Lord Jesus Christ that the blessed and only ruler will make manifest at the proper time, the King of kings and Lord of lords, who alone has immortality, who dwells in  unapproachable light, and whom no human being has seen or can see.  To him be honor and eternal power. Amen.  This is the Word of the Lord.

                           

It-Tieni Lezzjoni   -   Qari mill-Ewwel Ittra lil Timotju 6, 11-16

Int, bniedem ta' Alla, fittex li jkollok il-ġustizzja, it-tjieba, il-fidi, l-imħabba, is-sabar, il-ħlewwa. Tqabad it-taqbida t-tajba tal-fidi;  qis li tirbaħ il-ħajja ta' dejjem li għaliha kont imsejjaħ u li tagħha għamilt l-istqarrija sabiħa quddiem ħafna xhieda. Inwissik quddiem Alla li jagħti l-ħajja lill-ħlejjaq kollha,u quddiem Kristu Ġesu' li xehed  u għamel l-isqarrija sabiħa  quddiem Ponzju Pilatu.   Inwissik biex tħares l-istruzzjonijiet li rċevejt  u żżomm ruħek bla tebgħa u bla ħtija sa jum id-dehra ta' Sidna Ġesu' Kristu, li għad juriha f'waqtha. Dak li hu l-ħieni u waħdu setgħani, is-Sultan tas-slaten u s-Sid tas-sidien, li hu biss ma jmut qatt u jgħammar f'dawl li ħadd ma jista' jersaq lejh, hu li ebda bniedem qatt ma rah u anqas qatt jista' jarah. Lilu ġieħ u setgħa għal dejjem.!  Ammen. Il-Kelma tal-Mulej

Gospel                                                LuKE 16:19-31

Jesus said to the Pharisees: "There was a rich man who dressed in purple garments and fine linen and dined sumptuously each day. And lying at his door was a poor man named Lazarus, covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man's table. Dogs even used to come and lick his sores. When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. And he cried out, 'Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.' Abraham replied, 'My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.’ He said, 'Then I beg you, father, send him to my father's house, for I have five brothers, so that he may warn them, lest they too come to this place of torment.' But Abraham replied, 'They have Moses and the prophets. Let them listen to them.'  He said, 'Oh no, father Abraham, but if someone from the dead goes to them, they will repent.' Then Abraham said, 'If they will not listen to Moses and the prophets,  neither will they be persuaded  if someone should rise from the dead.'"  This is the Word of the Lord.

L-Evanġelju   -   Qari mill-Evanġelju skont San Luqa 16, 19-31

F'dak iż-żmien, Ġesu' qal lill-fariżej:  "Mela kien hemm raġel għani, jilbes il-porpra u għażel mill-ifjen;  l-hena tiegħu kien li kuljum jagħmel ikla mill-aħjar.  U wieħed fqir jismu Lazzru, li kellu ġismu ġerħa waħda, kien imur jinxteħet ħdejn il-bieb ta' daru, bix-xewqa li jixba' b'dak li jaqa' mill-mejda tal-għani.   Sal-klieb kienu jmorru jilagħqu l-ġrieħi tiegħu. Ġara  li l-fqir miet, u l-anġli ħaduh fi ħdan Abraham. Imbagħad miet ukoll l-għani, u difnuh.   Dan, kif sab ruħu fi t batijiet ħorox f'Art l-Imwiet, rafa' ħarstu, u mill-bogħod lemaħ lil Abraħam, b'Lazzru fi ħdanu. U għolla leħnu u qallu:  "Missier Abraħam, ikollok  ħniena minni u ibgħat lil  Lazzru jbill tarf sebgħu  fl-ilma ħa jtaffili n-nixfa li għandi fi lsieni,  għax qiegħed ninħaqar wisq  f'dan in-nar." Iżda Abraħam qallu:  "Ibni, ftakar li t-tajjeb tiegħek irċevejtu f'ħajtek: hekk ukoll Lazzru,  il-ħażin irċevieħ f'ħajtu.    Imma issa hu hawnhekk qiegħed jitfarraġ, waqt li int qiegħed tbati.  Barra minn dan, hekk vojt bla qjies bejnkom u bejna, biex min ikun irid jaqsam minn hawn għal għandkom ma jkunx jista', u anqas ma jgħaddu minn hemm għal għandna."    Qallu l-għani:  "Mela nitolbok, missier, ibagħtu f'dar missier, għax għandi ħames aħwa, ħalli jagħmlilhom twissija kif imiss,  li ma jmorrux huma wkoll jiġu f'dan il-post ta' tbatijiet ħorox!"    Qallu Abraħam:  "Għandhom lil Mose' u l-Profeti; jisimgħu lilhom."  Qallu dak: "Le, missier Abraħam, imma jekk imur għandhom xi ħadd mill-imwiet jindmu."  Iżda wieġbu Abraħam:  "Jekk ma  jisimgħux lil Mose' u l-Profeti,   anqas jekk iqum xi ħadd mill-imwiet ma jemmnu." Il-Kelma tal-Mulej

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

COMMENTARY:

Dives and Lazarus: 

A Story of Personal Relationships

By Fr. Thomas Rosica

In this Sunday's first reading, the prophet Amos is quite serious about the complacent folk who pamper themselves at the expense of others and have apparently lost interest in the sufferings of their fellow human beings.  Amos is the great champion of the poor. The idle rich are the target of his wrath primarily because their conspicuous  consumption of delicacies is always at the expense of those who lack even the bare necessities. The "lambs taken from the flock, and calves from the stall" upon which they feast are supposed to be set aside for sacrifice to the Lord; thus, they add sacrilege to their sins of gluttony. They do not lament the imminent moral collapse of Joseph (meaning the whole people); indeed, they contribute to it.

The entire scene from today’s first reading capitalizes on the stereotypes we recognize even in our own day. But there is nothing exaggerated about the promise of divine retribution -- not for mere excess and self-indulgence but for the neglect of the hungry and the poor. While the social revolution inherent in Christianity is scheduled for the next world, it begins here: "God puts down the mighty and exalts the humble." This reversal is brought about by God: the lowly will be exalted; the exalted will be brought down low.

A study in contrasts

In Sunday’s Gospel (Luke 16:19-31), the provocative parable of the rich man and Lazarus again illustrates Luke's concern with Jesus' attitude toward the rich and the poor. The parable presents a remarkable study in contrasts. The oldest Greek manuscript of Luke dating from circa 175-225 A.D. records the name of the rich man as an abbreviated form of "Nineveh," but there is very little textual support in other manuscripts for this reading. "Dives" of popular tradition is the Latin Vulgate's translation for "rich man."

Dives’ life was consumed in self-centered living. He is dressed nicely, eats well, lives it up every day. He is clearly on the inside. He has everything in this life that a person could want and yet he had no compassion for the poor or anyone else but himself. His values were based on gaining worldly possessions and wealth. The rich man did not have a desire to serve God nor did he feel a need for God's guidance. He only felt a need to satisfy his own worldly desires and wants. The rich man knew Lazarus in real life (we know that because he knew his name in heaven), but he ignored him. Treatment of Lazarus on earth revealed the rich man’s true relationship to God. Since the rich man only cared about himself and was not right with God, after he died, he woke up in hell, tormented and frustrated. The rich man was not with Father Abraham in paradise like he expected to be.

Lazarus, on the other hand, lived all his life in poverty, yet his heart was right with God because he never gave up his faith in God. He is dressed in rags, hungry, struggling to survive, filled with open sores -- therefore unclean, too weak to fight off the dogs. He is clearly on the outside. At his death, the angels took Lazarus immediately to Paradise to be with Abraham and God. Now in Abraham’s bosom -- in heaven -- Lazarus is very happy as he reclines at the great heavenly banquet with Abraham. He is on the inside!

When they were in this life, there was no chasm between Lazarus and Dives. In fact Lazarus was begging just outside Dives’ gate. The rich man could have gone out and helped Lazarus any time he felt like it. But in eternal life there is a great chasm separating heaven and hell. Jesus uses space to emphasize that this gap is uncrossable and permanent. “Send Lazarus to help me,” Dives pleads! This rich man still believes that he can command and control the situation! Some chasms cannot be crossed. There is a point of no return.

The rich man did not listen to the law and the prophets, which taught about how to love one’s neighbour (Micah 6:8). He did not love his neighbour. The prophets also predicted that Messiah would be born in Bethlehem, be the friend of outcasts, etc. (cf. Micah 5:2f; 4:6, Isaiah 61:1-2). The rich man rejected that truth also. He was too good to be the friend of outcasts.

A parable of personal relationships

Luke 16 is not just about money or wealth. When we really understand the chapter, the key element in both the parables is personal relationships. Almsgiving is good but involvement is better. Ministering to the financially poor and the spiritually bankrupt develops our potential to enrich others as we are enriched in the process. Our focus must be on the well being of the poor and downtrodden. It is in giving that we receive. And God loves cheerful givers! What are we depending on? Do we think being rich means we are right with God? Do we worry enough about eternity?

John Paul II and Benedict XVI on human solidarity

As I reflect on these readings, the teachings of two Popes come immediately to mind. During his historic 1984 pastoral visit across Canada, Pope John Paul II delivered a stirring homily in Edmonton, Alberta, on Sept. 17, 1984. In a loud and clear voice that rang out across the airport where Mass was celebrated, he said:

“The human person lives in a community, in society. And with the community he shares hunger and thirst and sickness and malnutrition and misery and all the deficiencies that result there from. In his or her own person the human being is meant to experience the needs of others. So it is that Christ the Judge speaks of 'one of the least of the brethren,' and at the same time he is speaking of each and of all.

"Yes. He is speaking of the whole universal dimension of injustice and evil. He is speaking of what today we are accustomed to call the North-South contrast. Hence not only East-West, but also North-South: the increasingly wealthier North, and the increasingly poorer South.

"Yes, the South -- becoming always poorer; and the North -- becoming always richer. Richer too in the resources of weapons with which the superpowers and blocs can mutually threaten each other. And they threaten each other -- such an argument also exists -- in order not to destroy each other.

"This is a separate dimension -- and according to the opinion of many it is the dimension in the forefront -- of the deadly threat, which hangs over the modern world, which deserves separate attention.

"Nevertheless, in the light of Christ’s words, this poor South will judge the rich North. And the poor people and poor nations -- poor in different ways, not only lacking food, but also deprived of freedom and other human rights -- will judge those people who take these goods away from them, amassing to themselves the imperialistic monopoly of economic and political supremacy at the expense of others.”

Twenty-six years after Pope John Paul II spoke those powerful words in Edmonton in Canada, Pope Benedict XVI addressed these words to the British Government assembled in historic Westminster Hall in London on Sept. 17, 2010:

“The inadequacy of pragmatic, short-term solutions to complex social and ethical problems has been illustrated all too clearly by the recent global financial crisis. There is widespread agreement that the lack of a solid ethical foundation for economic activity has contributed to the grave difficulties now being experienced by millions of people throughout the world. Just as 'every economic decision has a moral consequence,' so too in the political field, the ethical dimension of policy has far-reaching consequences that no government can afford to ignore. [...]

"In recent years it has been encouraging to witness the positive signs of a worldwide growth in solidarity towards the poor. But to turn this solidarity into effective action calls for fresh thinking that will improve life conditions in many important areas, such as food production, clean water, job creation, education, support to families, especially migrants, and basic healthcare. Where human lives are concerned, time is always short, yet the world has witnessed the vast resources that governments can draw upon to rescue financial institutions deemed 'too big to fail.' Surely the integral human development of the world's peoples is no less important: here is an enterprise, worthy of the world's attention, that is truly 'too big to fail.'"

Humble openness to God is difficult

The rich, the powerful, and the "just" find it very difficult to be humbly open to God; they are full of confidence in their own treasures and securities. The only real security is the one based on friendship with God and service of God: to be a servant of human beings and of God after the example of Jesus of Nazareth. Exalting oneself is a form of self-reliance, as opposed to reliance on God. This makes clear why being rich, prosperous, satisfied almost naturally implies being arrogant, proud, godless. As human beings, we are radically weak and constantly try to cover up our weakness by finding security in power, wealth and status. This deception will ultimately be unmasked by God's act of judgment. The only way to salvation is to recognize one's weakness before God and to find one's security in God alone. To humble oneself does not only mean lowliness and misery, but also a willing acceptance of this misery as an act of service.

//////////////////////////////   

God and Business

The 25^th Sunday in Ordinary Time 

Il-25 Ħadd matul is-Sena

Missalin C pp 397

Reading 1                         AMos 8:4-7

Hear this, you who trample upon the needy and destroy the poor of the land! “When will the new moon be over,” you ask, “that we may sell our grain, and the sabbath, that we may display the wheat? We will diminish the ephah, add to the shekel, and fix our scales for cheating! "We will buy the lowly for silver, and the poor for a pair of sandals; even the refuse of the wheat we will sell!” The LORD has sworn by the pride of Jacob: Never will I forget a thing they have done! This is the Word if the Lord.

L-Ewwel Lezzjoni  -  Qari mill-Ktieb tal-Profeta Għamos 8, 4-7

Il-Mulej qalli:  "Isimgħu dan, intom li tikkalpestaw l-imsejken, intom li ttemmu l-foqra tal-pajjiż, u tgħidu: "Meta se jgħaddi l-qamar ġdid, ħa nbiegħu l-qamħ? Meta se jgħaddi s-Sibt ħa nferrgħu x-xgħir, inċekknu l-efa, u nkabbru x-xekel, u nqarrqu b'miżien falz, nixtru bil-flus il-foqra, u b'żewġt iqrieq l-imsejken? Inbiegħu sal-karfa tal-qamħ." Il-Mulej ħalef bil-foħrija ta' Ġakobb: "Ma ninsa qatt xejn  minn għemilhom!" Il-Kelma tal-Mulej

Responsorial Psalm                   PSalm 113:1-2, 4-6, 7-8

R. (cf. 1a, 7b) Praise the Lord who lifts up the poor. or: R. Alleluia.

Praise, you servants of the LORD,
praise the name of the LORD.
Blessed be the name of the LORD
both now and forever.                                             R/

High above all nations is the LORD;
above the heavens is his glory.
Who is like the LORD, our God, who is enthroned on high
and looks upon the heavens and the earth below?         R/

He raises up the lowly from the dust;
from the dunghill he lifts up the poor
to seat them with princes,
with the princes of his own people.                             R/

Salm Responsorjali                                    Salm 112 (113)

                R/           Faħħru lill-Mulej, li  jerfa'  l-fqir.

Faħħru, qaddejja tal-Mulej,

faħħru isem il-Mulej.

Ikun isem il-Mulej imbierek,

minn issa u għal dejjem!                              R/

Għoli fuq il-ġnus kollha l-Mulej,

ogħla mis-smewwiet hu sebħu.

Min hu bħall-Mulej, Alla tagħna,

li qiegħed fil-għoli, u li jħares 'l isfel,

lejn is-smewwiet u lejn l-art?                         R/

Hu  li jqajjem mit-trab l-imsejken,

u jerfa' mill-miżbla l-fqajjar,

biex mal-kbarat iqiegħdu,

mal-kbarat tal-poplu tiegħu.                          R/

Reading 2                         1 TiMothy 2:1-8

Beloved: First of all, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity. This is good and pleasing to God our saviour, who wills everyone to be savedand to come to knowledge  of the truth.  For there is one God.  There is also one mediator between God and men, the man Christ Jesus,who gave himself as ransom for all. This was the testimony at the proper time. For this I was appointed preacher and apostle — I am speaking the truth,  I am not lying —,teacher of the Gentiles in faith and truth.  It is my wish, then, that in every place the men should pray, lifting up holy hands, without anger or argument.  This is the Word if the Lord.

It-Tieni Lezzjoni  -  Qari mill-ittra lil Timotju 2. 1-8

Għażiż, nitolbok l-ewwel nett li jsiru suppliki, orazzjonijiet, talb u radd il-ħajr għall-bnendmin kollha; għas-slaten, għal dawk li għandhom xi awtorita',  biex inkunu nistgħu ngħaddu ħajja fil-kwiet u fis-sliem, fit-tjieba u kif jixraq.  Dan hu   tajjeb u jogħġob lil Alla s-Salvatur tagħna, li jrid li l-bnedmin kollha jsalvaw u jaslu biex jagħrfu l-verita'. Għax wieħed hu Alla, u wieħed hu l-medjatur bejn Alla u l-bniedem, il-Bniedem Kristu Ġesu', li ta lilu nnifsu bħala prezz tal-fidwa għal kulħadd; u x-xhieda ta' dan ngħatat f'waqtha.  Hu għal dan li jien kont magħmul xandar u appostlu – qiegħed ngħid is-sewwa, m'iniex niġdeb -   biex ngħallem lill-ġnus il-fidi u l-verita'. Nixtieq li l-irġiel jitolbu kullimkien, jerfgħu l-fuq idejn safja bla għadab u bla glied. Il-Kelma tal-Mulej

Gospel                                                LuKe 16:1-13 

Jesus said to his disciples, “A rich man had a steward who was reported to him for squandering his property. He summoned him and said, ‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.’ The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.’ He called in his master’s debtors one by one. To the first he said, ‘How much do you owe my master?’ He replied, ‘One hundred measures of olive oil.’ He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.’ Then to another the steward said, ‘And you, how much do you owe?’ He replied, ‘One hundred kors of wheat.’ The steward said to him, ‘Here is your promissory note; write one for eighty.’ And the master commended that dishonest steward for acting prudently. “For the children of this world are more prudent in dealing with their own generation than are the children of light. I tell you, make friends for yourselves with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings. The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth? If you are not trustworthy with what belongs to another, who will give you what is yours? No servant can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve both God and mammon.”  This is the Word if the Lord.

L-Evanġelju  - Qari skont San Luqa16, 1-13

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu:"Kien hemm raġel  għani li kellu amminstratur, u lil dan xlewh lil sidu li kien qiegħed  iberbaqlu ġidu.  Għalhekk is-sid sejjaħlu u qallu: "Dan x'inhu li qiegħed nisma' fuqek?  Agħtini kont tal-amminstrazzjoni tiegħek,  għax ma tistax tibqa' iżjed amminstratur tiegħi."L-amministratur  bejnu u bejn ruħu qal:  "Issa x'sejjer  nagħmel, ladarba sidi se jneħħini mill-amminstrazjoni?   Immur nagħżaq?  Ma niflaħx!  Nittallab?  Nistħi.   Naf x'nagħmel, ħalli meta nitwarrab minn fuq din l-amminstrazzjoni, insib lil ħaddieħor li jilqagħni għandu."  U wieħed wieħed bagħat għal dawk li kellhom jagħtu lil sidu.  "Kemm għandek tagħtih lil sidi?"    staqsa lill-ewwel wieħed. "Mitt barmil żejt,"  wieġbu dak.  Qallu l-amminstratur:"Oħroġ  il-karti tiegħek, oqgħod  bilqiegħda malajr u ikteb ħamsin."  Lil ieħor staqsieh:  "U int, kemm għandek tagħti?" ‘Mitt xkora  qamħ." wieġbu.   Qallu:  "Oħroġ il-karti tiegħek u ikteb tmenin."  U s-sipd faħħru lil dak l-amminstratur ħażin talli ħadem  b'rasu.  Għax ulied din id-dinja jimxu bil-għaqal aktar minn ulied id-dawl ma' min hu tal-qatgħa tagħhom. U jiena ngħidilkom; agħmlu għalikom infuskom ħbieb ta' qligħ il-ħżunija,  ħalli meta jonqoskom, jilqgħukom  fl-għerejjex ta' dejjem.  Min hu fidil f'ħaġa tassew żgħira, hu fidil ukoll fil-ħafna;  min hu diżonest f'ħaġa tassew  żgħira, hu diżonest ukoll fil-ħafna.  Jekk mela ma wrejtux  ruħkom fidili f'dak li hu ta' ħaddieħor, min se jagħtikom  dak li hu tagħkom? Ebda qaddej ma jista' jaqdi żewġ sidien, għax jew ikun jobgħod lil wieħed u jħobb lill-ieħor, jew jintrabat ma' wieħed u jistmell lill-ieħor.  Ma tistgħux taqdu lil Alla u lill-flus." Il-Kelma tal-Mulej

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

COMMENTARY

Faithful Stewards of God's Gifts and Mysteries

Fr. Thomas Rosica

Sunday’s  Scripture readings see the proper use of material possessions as an essential ingredient in the life of faith. The three sayings of today's Gospel suggest a contrast between worldly wealth and eternal wealth.

Luke's parable of the dishonest steward (Luke 16:1-8a) must be understood in the light of the Palestinian custom of agents acting on behalf of their masters and the usurious practices common to such agents. The dishonesty of the steward consisted in the squandering of his master's property (1).

The master commends the dishonest steward who has forgone his own commission on the business transaction by having the debtors write new notes that reflected only the real amount owed the master (i.e., minus the steward's profit). The dishonest steward acts in this way in order to ingratiate himself with the debtors because he knows he is being dismissed from his position (3).

The second part of Sunday's Gospel (Luke 8b-13) involves some independent sayings of Jesus gathered by Luke to form the concluding application of the parable of the dishonest steward. The first conclusion (8b-9) recommends the prudent use of one's wealth (in view of the coming of the end of the age) after the manner of the children of this world, represented in the parable by the dishonest steward. The word used for dishonest wealth is literally " mammon of iniquity." Mammon is the Greek transliteration of a Hebrew or Aramaic word that usually means "that in which one trusts." Wealth is characterized as being dishonest.

The second conclusion (10-12) recommends constant fidelity to those in positions of responsibility. The third conclusion (13) is a general statement about the incompatibility of serving God and being a slave to riches. To be dependent upon wealth is opposed to the teachings of Jesus who counseled complete dependence on the Father as one of the characteristics of the Christian disciple (Luke 12:22-39). Mammon is used here as if it were itself a god.

Exact meaning of the parable

The exact point of the parable is unclear. It may ordinarily have been intended to urge disciples to a decision for the kingdom in a time of crisis, imitating the manager who acted decisively when faced with a crisis in his life. Jesus urges his disciples to be enterprising in their use of the world's goods, presumably by sharing them with the needy, and more generally, by using them according to God's will. The lesson is this: Just as people in business use prudence to secure their passing advantage, so too the followers of Jesus must use prudence to secure lasting advantage with God. As Christians we are stewards of what God has given us. We do not own it. In the kingdom, rewards and responsibilities will be given to those who demonstrated a faithfulness in their earthly entrustments.

Gift of friendship

Lately I have found a lot of parallels with the words of Cardinal Newman, a brilliant model of friendship. During his lifetime, Newman had an extraordinary capacity for deep friendship with many people, both men and women, as his 20,000 letters collected in 32 volumes attest. This personal influence has been exerted very powerfully upon millions of people who have read his works and discovered what friendship really means. He once wrote in a letter: "The best preparation for loving the world at large, and loving it duly and wisely is to cultivate an intimate friendship and affection for those who are immediately about."

Are we able to foster such friendships today? Can such intimate friendships exist for us? Men and women often have intense friendships with members of their own sex, friendships that have no sexual component; yet we are at a loss to speak about them or even afraid to do so. Today "friend" is one you add to a social networking profile on the Web; or it is a euphemism for a sexual partner outside marriage.

The French writer François Mauriac once wrote about friendship: "If you are friends with Christ many others will warm themselves at your fire. ... On the day when you no longer burn with love, many will die of the cold."  I am certain that the "kindly light" and flame in Cardinal Newman's heart gave and continues to give life and warmth to millions of people. I, for one, have found warmth and consolation at the feet of this great master for many years. The source of the unquenchable fire was Newman's deep friendship with Jesus Christ. We need Newman's kindly light and brilliant, holy example today more than ever.       //////////////////////

Our Merciful God forgives all our sins!

Twenty-fourth Sunday in Ordinary Time 

L-24 Ħadd matul is-sena

Messalin C pp 390

Reading 1                         EXODUS 32:7-11, 13-14

The LORD said to Moses, “Go down at once to your people, whom you brought out of the land of Egypt, for they have become depraved.  They have soon turned aside from the way I pointed out to them, making for themselves a molten calf and worshiping it, sacrificing to it and crying out, ‘This is your God, O Israel, who brought you out of the land of Egypt!’ “I see how stiff-necked this people is, ” continued the  LORD to Moses.   Let me alone, then, that my wrath may blaze up against them to consume them. Then I will make of you a great nation.” But Moses implored the LORD, his God, saying, “Why, O LORD, should your wrath blaze up against your own people, whom you brought out of the land of Egypt with such great power and with so strong a hand? Remember your servants Abraham, Isaac, and Israel, and how you swore to them by your own self, saying, ‘I will make your descendants as numerous as the stars in the sky; and all this land that I promised, I will give your descendants as their perpetual heritage.’” So the LORD relented in the punishment he had threatened to inflict on his people. This is the Word of the Lord.

L-Ewwel Lezzjoni   -   Qari mill-Ktieb tal-Eżodu 32, 7-11; 13-14

F'dak iż-żmien, il-Mulej qal lil Mose':  "Mur u inżel, għaliex tħassar il-poplu tiegħek, li inti tellajt mill-Eġittu.Malajr warrbu mit-triq li jien wrejthom; għamlu għalihom għoġol tal-metall imdewweb, niżlu wiċċhom fl-art iqimuh,u offrewlu sagrifiċċju u qalu:  "Dawn huma l-allat tiegħek, Iżrael, li tellgħuk mil-art tal-Eġittu." U l-Mulej issokta jgħid lil Mose':  "Jien ħarist lejn dan il-poplu u rajt lihu poplu ta' ras iebsa.   Ħallini waħdi, issa, ħalli nixgħel  il-korla tiegħi għalihom u neqridhom.   U lilek nagħmlek ġens kbir." Mose' mbagħad talab bil-ħniena quddiem il-Mulej, Alla tiegħu, u qal:   "Għaliex, Mulej, tixgħel bil-korla  tiegħek għall-poplu tiegħek, li int, b'ħila kbira u b'id qawwija, ħriġtu mill-art tal-Eġittu?   Ftakar  f'Abraħam, f'Iżakk u f'Iżrael, il-qaddejja tiegħek, li int  ħliftilhom bik innifsek u għedtilhom:  "Inkattar in-nisel tagħkom bħall-kwiekeb tas-sema, u din l-art kollha,li jien wegħedt, nagħtiha lil nisilkom bħala wirt għal dejjem." U l-Mulej nidem mill-ħsara li qal li kien se jagħmel lill-poplu tiegħu. Il-Kelma tal-Mulej

Responsorial Psalm                                   PS 51:3-4, 12-13, 17, 19

R. (Lk 15:18)      I will rise and go to my father.

Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.                                                      R/

A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.                                    R/

O Lord, open my lips,
and my mouth shall proclaim your praise.
My sacrifice, O God, is a contrite spirit;
a heart contrite and humbled, O God, you will not spurn.            R/

Salm Responsorjali  -  Salm50 (51)

                R/  Inqum u mmur għand missieri.

Ikollok ħniena minni, o Alla, fi tjubitek,

fil-kobor tal-ħniena tiegħek ħassar ħtijieti.

Aħsilli kollni mill-ħtija tiegħi;

naddafni mid-dnub tiegħi.                                                 R/

Oħlaq fija qalb safja, O Alla,

u spirtu qawwi ġedded fija.

La twarrabnix minn quddiemek,

tneħħix minni l-ispirtu qaddis tiegħek.                                R/

Iftaħli xufftejja, Sidi,

u fommi jxandar it-tifħir tieghek.

Is-sagrifiċu tiegħi, o Alla, hu qalb niedma;

qalb maqsuma u sogħbiena ma twarrabhiex, o Alla.             R/

Reading 2                                         1 TiMothy 1:12-17

Beloved: I am grateful to him who has strengthened me, Christ Jesus our Lord, because he considered me trustworthy in appointing me to the ministry. I was once a blasphemer and a persecutor and arrogant, but I have been mercifully treated because I acted out of ignorance in my unbelief.   Indeed, the grace of our Lord has been abundant, along with the faith and love that are in Christ Jesus.  This saying is trustworthy and deserves full acceptance:  Christ Jesus came into the world to  save sinners.  Of these I am the foremost.  But for that reason  I was mercifully treated, so that in me, as the foremost, Christ Jesus might display all his patience as an example for those who would come to believe in him for everlasting life.  To the king of ages, incorruptible, invisible, the only God, honor and glory forever and ever. Amen. . This is the Word of the Lord.

It-Tieni Lezzjoni   -  Qari mill-Ewwel Ittra lil Timotju 1, 12-27

Għażiż, niżżi ħajr lil Kristu Ġesu' Sidna, li tani l-qawwa għal dan ix-xogħol u li deherlu li kienet tistħoqqli l-fiduċja tiegħu u  għamilni ministru tiegħu, lili li qabel kont dagħaj,  persekutur u żeblieħi tiegħu. Iżda sibt il-ħniena, għax dak li għamilt għamiltu bla ma kont naf, billi kont għadni bla fidi.   Anżi lili l-grazzja ta'  Sidna kienet mogħtija bil-kotra, flimkien mal-fidi u mal-imħabba, li hi fi Kristu Ġesu'. Din hija kelma ta' min jemminha u jilqagħha għalkollox; li Kristu Ġesu' ġid fid-dinja biex isalva l-midinbin; u fosthom, lili l-ewwel wieħed.  Iżda jien minħabba f'hekk sibt il-ħniena, biex bija, bħala l-ewwel wieħed, Kristu Ġesu' juri s-sabar kollu tiegħu, b'eżempju għal dawk li kienu għad iridu jemmnu fih biex ikollhom il-ħajja ta' dejjem. Lis-Sultan ta' dejjem, li ma jmutx u li ma jidhirx,  lil Alla waħdu, ġieħ u glorja għal dejjem ta' dejjem!  Ammen.  Il-Kelma tal-Mulej

Gospel                                                LuKe 15:1-32

Tax collectors and sinners were all drawing near to listen to Jesus, but the Pharisees and scribes began to complain, saying, “This man welcomes sinners and eats with them.”  So to them he  addressed this parable. “What man among you having a hundred  sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? And when he does find it, he sets it on his shoulders with great joy and, upon his arrival home, he calls together his friends and neighbors and says to them, ‘Rejoice with me because I have found my lost sheep.’ I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance. “Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it? And when she does find it, she calls together her friends and neighbors and says to them, ‘Rejoice with me because I have found the coin that I lost.’ In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents.”  Then he said,  “A man had two sons, and the younger son said to his father, ‘Father give me the share of your estate that should come to me.’ So the father divided the property between them.  After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. When he had freely spent everything, a severe famine struck that country, and he found himself in dire need. So he hired himself out to one of the local citizens who sent him to his farm to tend the swine.  And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. Coming to his senses he thought, ‘How many of my father’s hired workers have more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father and I shall say to him, “Father, I have sinned against heaven and against you.  I no longer deserve to be  called your son; treat me as you would treat one of your hired workers.”’ So he got up and went back to his father.  While he was still a long way off, his father caught sight of him, and was filled with compassion.  He ran to his son, embraced him and kissed him.  His son said to him, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’ But his father ordered his servants, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet.  Take the fattened calf and slaughter it. Then let us celebrate with a feast, because this son of mine was dead, and has come to life again; he was lost, and has been found.’ Then the celebration began. Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing.  He called one of the servants and asked what this might mean. The servant said to him, ‘Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.’ He became angry, and when he refused to enter the house, his father came out and pleaded with him.  He said to his father in reply, ‘Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends.  But when your son returns, who swallowed up your property with prostitutes, for him you slaughter the fattened calf.’ He said to him,  ‘My son, you are here with me always; everything I have is yours.  But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.’”   . This is the Word of the Lord.

L-Evanġelju   -  Qari skont San Luqa  15, 1-32

F'dak iż-żmien, il-pubblikanti u l-midinbin kienu jersqu lejn Ġesu' bi ħġarhom biex jisimgħuh. U kemm il-fariżej u kemm il-kittieba kienu jgemgmu u jgħidu:  "Nies midinba jilqa' għandu jilqa' għandu dan u jiekol magħhom."  Ġesu' qabad u qalilhom din  il-parabbola:   "Min hu dak fostkom li jkollu mitt nagħġa u  jitlef waħda minnhom, u ma jħallix id-disgħa u disgħin l-oħra fid-deżert biex imur wara l-mitlufa sa ma jsibha? U meta jsibha, jifraħ biha u jerfagħha fuq spallejh,  imur id-dar,  isejjaħ għandu lil ħbiebu u l-ġirien, u jgħidlhom:   "Ifirħu miegħi, għax sibt in-nagħġa li kienet intilfitli."   Nghidilkom li l-istess jiġri fis-smewwiet: ikun hemm aktar  ferħ għal midneb wieħed li jindem milli għal disgħa u disgħin  bniedem tajjeb li ma kellux bżonn ta' ndiema. Jew min hi dik il-mara li jkollha għaxar drakmiet u titlef waħda minnhom, li mhijiex sejra tixgħel il-musbieħ  u tiknes id-dar, u tiknes id-dar, u tibqa' tfittex bil-għaqal sa ma ssibha? U meta  ssibha, issejjaħ għandha lil ħbiebha u l-ġirien, u tgħidilhom: "Ifirħu miegħi, għax sibt  id-drakma li kienet intilfitli. Ngħidilkom jien li l-istess ferħ ikun hemm fost l-anġli ta' Alla għal mibneb wieħed li jindem." Qalilhom ukoll:  "Kien hemm raġel li kellu żewġ ulied. Iż-żgħir qal lil missieru:  "Missier, agħtini s-sehem li jmiss lili mill-ġid." U dak qassmilhom il-ġid.   Ma kinux għaddew wisq ġranet,  meta ż-żgħir sarr kollox u telaq minn beltu lejn pajjiż imbiegħed, u hemmhekk berbaq ġidu kollu f'ħajja mtajra. Meta ħela kulma kellu,  fuq dak il-pajjiż waqa' ġuħ kbir, u  beda jħoss ruħu fil-bżonn.  U mar daħal ma' wieħed minn dak il-pajjiż,  li bagħtu fir-raba'  tiegħu jirgħa l-ħnieżer.   Kien jixtieq kieku jimla żaqqu mqar  bil-ħarrub li kienu  jieklu  l-ħnieiżer, imma ħadd ma kien jagħtih. Imbagħad daħal fih innifsu u qal:  "Kemm lavranti ma'  missieri għandhom ħobż bix-xaba'', u jien qiegħed hawn  immut bil-ġuħ! Ħa nqum u mmur għand missieri, u  ngħidlu:  Missier, dnibt konta s-sema u kontra tiegħek, ma jistħoqqlix  iżjed nissejjaħ ibnek, żommni b'wieħed mil-lavranti tiegħek.  Qam u telaq għal għand missieru. Iżda  kif kien għadu fil-bogħod missieru lemħu u tħassru, u  b'ġirja waħda mar inxteħet fuq għonqu u biesu:  Qallu ibnu:  "Missier, dnibt kontra s-sema u kontra tiegħek,  ma jistħoqqlix iżjed nissejjaħ ibnek."   Iżda l-missier qal lill-qaddejja tiegħu:  "Isaw!  Ġibulu l-isbaħ libsa u xidduhielu, libbsulu ċ-ċurkett fsebgħu u s-sandli f'riġlejħ!   Ġibu  l-għoġol l-imsemmen u oqtluh, ħa nieklu u nagħmlu festa,  għax  dan ibni kien mejjet u raġa' qam, kien mitluf u nstab!   U għamlu festa. Mela ibnu l-kbir  kien fl-għalqa.  Huwa u rieġa' lura,  kif wasal qrib id-dar sama' daqq u żfin. Sejjah wieħed mill-qaddejja u staqsieh dak x'kien. Qallu dak:  "Hawn ħuk, u missierek qatillu l-għoġol l-imsemmen,  Għax raġa' kisbu qawwi u sħiħ."   Hu inkorla, u ma riedx  jidħol ġewwa, iżda missieru ħareġ jitlobu jidħol. Iżda hu qal lil missieru;  "Ara, ili dawn is-snin kollha naqdik, kelmtekma ksirthielek qatt, u kieku qatt tajtni gidi  lili  biex nagħmel ikla u nifiraħ ma' ħbiebi!   Imbagħad jiġi dan ibnek, li belagħlek ġidek man-nisa żienja, u lilu toqtollu l-għoġol l-imsemmen!" Wieġbu missieru:  "Ibni, inti dejjem miegħi, u kulma hu  tiegħi huwa tiegħek.  Imma kien meħtieġ linagħmlu festa u  nifirħu, għax dan ħuk kien mejjetu raġa' qam,kien mitluf u nstab." Il-Kelma tal-Mulej

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

 COMMENTARY - 

A Love That Makes a Home for Both Sons

Fr. Thomas Rosica

Chapter 15 of Luke's Gospel is often referred to as the "lost and found" collection of the New Testament. The chapter begins with the parable of lost sheep (1-7), followed by the parable of lost coin (8-10), reaching its crescendo in the masterpiece of the parable of the prodigal son (11-32), at the heart of Sunday's Gospel.

The word "prodigal" has two meanings: as an adjective it describes someone who is excessive, extravagant, immoderate and wasteful -- the opposite of "frugal." As a noun it is a synonym for the profligate, the spendthrift, the squanderer, the wastrel. It is easy to understand why this familiar and beloved story has been called the "parable of the prodigal son." The boy certainly squandered his father's money and was wasteful of his inheritance. But the story is about much more than a wayward boy.

We have played each of the roles

At different times in our lives, most of us have played each of the roles in this story: that of the doting, loving, apparently overindulgent parent; that of the younger son whose sinfulness and pride have brought them low, and desperately in need of mercy; the older son, who is responsible and above reproach, and who is upset at the generosity and leniency with which the weaknesses and sins of others are understood.

We are told that the younger boy "squandered his property." The son has obviously gone to a pagan (Gentile) nation, since no self-respecting Jewish farmer would raise pigs -- non-kosher animals. The son apparently travelled a long way, imagining that he would find in some other country the happiness and excitement he had apparently not found in his own land -- and the result was just the opposite: He is reduced to slavery to foreigners, forced to tend to unclean animals, and ill-fed, so that he is slowly starving to death.

True repentance?

Although we often point to the prodigal son as the example of appropriate Christian repentance, the fact is that his motivations for returning home are less than noble. He is desperately hungry, and finally realizes the extreme degradation in which he is living -- a degradation that places him even below the household servants in the home of his father.  The young man is in misery not because of a sense of sin that might lead to repentance, but from his destitution. He came to realize how foolish he had been and so "came to his senses." That is a prelude to repentance, even if not repentance itself. The fact that he prepares and rehearses his speech in advance suggests a certain lack of sincerity; he continues to be only interested in himself and his own needs.

The father's disproportionate response

In the story, the father has evidently never given up hope on his son, and has continued to scan the horizon for signs that he might return, and that they might once again be a family. The father's reaction to his son's return is an overflowing of love, compassion and tenderness: He "falls on his son's neck," hugging and kissing him, and demands that the symbols of his freedom and of his status within the family -- the best robe, sandals, the ring -- be restored to him, as if nothing had happened! 

The father's response is on the level of human logic, entirely out of proportion to what the son deserves. The younger son has forfeited his right to expect anything from his father, and the father would have been well within his rights to turn the son away, on the basis of his deeply insulting actions, and the shame he had caused his family.

To see as God sees

The generous father of both sons welcomes back the youth who squandered his inheritance but does not repudiate the older son who protests the father's prodigality yet remains faithful to the father. "Son, you are always with me, and all that is mine is yours" (31). The restoration of the son who "was dead and has come to life," who "was lost and has been found" (32), does not invalidate the fidelity of the older son.

In this parable, Jesus overturns our expectations and categories and challenges us to see our relationships from a radically new and different perspective -- "to see as God sees." We must abandon the image -- all too common among people of religious faith -- of God as the heavenly accountant, poised to pounce on the slightest mistake. We must never forget the words of St. John Chrysostom: "All that God looks for from us is the slightest opening and he forgives a multitude of sins."

The older brother's reaction

The reaction of the elder son is one of righteous indignation: He has been the obedient, responsible one, staying at home to manage the farm and take care of their father after his younger brother's precipitous departure in search of adventure. And yet the elder brother's words quickly make it clear that, although he has done so, it has apparently not been out of any sense of love or generosity; instead, he feels that he has been imposed upon, has "slaved away" for years for his father without appropriate gestures of gratitude. The bitterness, coldness and spite with which the elder son addresses his father reveals a level of rudeness that is every bit as insulting as the earlier actions of his younger brother. He focuses, not on what he has been given, but on what he feels he has been deprived of. He suffers from the terrible disease of entitlement that has reached pandemic proportions in our day!

The elder brother is concrete in condemning his younger brother's behaviour; telling his father how the younger brother has "devoured your money with prostitutes." How does the elder brother know this? Perhaps he simply imagines the worst about his brother, and describes him in the harshest possible terms. How easy it is, when we are angry with someone, to imagine the worst about them, to speculate about their faults and failings and magnify them to incredible proportions!

Lingering questions...

Does the elder son finally make peace with his brother and welcome him back? Does he find it in his heart to forgive, and to share in the father's rejoicing? Or does he find himself even more alienated than his younger brother had been? We are left with no answers, hoping for a conclusion that Jesus never provides. And yet perhaps that is the key: that each person must write the conclusion for him/herself, must decide whether they will respond with the type of love, mercy and compassion that Jesus' story evidently demands.

We know what Jesus asks of us; the challenge, of course, is whether we are willing to accept that challenge and put it into practice in our own lives and relationships. We probably side with the younger brother only because we know the outcome of the parable ahead of time. In our heart of hearts, we grumble at love that makes a home for both sons.

Pope John Paul II, in his 1984 apostolic exhortation "Reconciliatio et Pænitentia," wrote about this magnificent story: "The parable of the prodigal son is above all the story of the inexpressible love of a Father -- God -- who offers to his son when he comes back to him the gift of full reconciliation. [...] It therefore reminds us of the need for a profound transformation of hearts through the rediscovery of the Father's mercy and through victory over misunderstanding and over hostility among brothers and sisters."

The parable of "the prodigal son" or "the prodigal father" or the "indignant elder brother" can cause much grief for us, as we see ourselves and our motives exposed for what they really are. Let us not forget the parting words of Pope John Paul II at the closing Mass of World Youth Day 2002 in Toronto: "We are not the sum of our weaknesses and failures; we are the sum of the Father's love for us and our real capacity to become the image of his Son."

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