God overlooks our sins so we can repent

Thirty-first Sunday in Ordinary Time

Il-31 Ħadd matul is-Sena

Messalin C pp 432

Reading 1       -        WISDOM 11:22-12:2

Before the LORD the whole universe is as a grain from a balance or a drop of morning dew come down upon the earth. But you have mercy on all, because you can do all things; and you overlook people's sins that they may repent. For you love all things that are and loathe nothing that you have made; for what you hated, you would not have fashioned. And how could a thing remain, unless you willed it; or be preserved, had it not been called forth by you? But you spare all things, because they are yours, O LORD and lover of souls, for your imperishable spirit is in all things! Therefore you rebuke offenders little by little, warn them and remind them of the sins they are committing, that they may abandon their wickedness and believe in you, O LORD! This is the Word of the Lord.

                                                

L-Ewwel Lezzjoni   -  Qari mill-Ktieb tal-Għerf 11, 22-26,2)

Mulej, quddiemek id-dinja kollha qisha traba fil-miżien, jew qatra nida tal-għodwa li tinżel fuq l-art. Iżda int tħenn għal kulħadd, għax tista' kollox; int tagħlaq għajnejk għal dnubiet il-bnedmin biex huma jindmu. Għax int tħobb il-ħlejjaq kollha, u xejn ma tistmell minn kulma għamilt; li kien hemm xi ħaġa li stajt tobgħodha, int ma kontx tagħmilha. Kif setgħet tibqa' xi ħaġa fid-dinja kieku int ma ridthiex? Jew kif setgħet iżżomm, kieku int ma sejjaħtilhiex? Imma int, o Sid li tħobb kulma jgħix, lil kulħadd tagħder, għax kollox huwa tiegħek. Għax f'kulħadd hemm nifsek bla ma qatt jintemm. Għalhekk int twiddeb bil-ftit il-ftit lil dawk li jonqsu, twissihom u tfakkarhom fejn dinbu, biex jerġgħu lura mill-ħażen tagħhom, u fik, Mulej, iqiegħdu t-tama tagħhom. Il-Kelma tal-Mulej

Responsorial Psalm -    PSalm 145:1-2, 8-9, 10-11, 13, 14

     R. (cf. 1) I will praise your name for ever, my king and my God.

I will extol you, O my God and King,
and I will bless your name forever and ever.
Every day will I bless you,
and I will praise your name forever and ever. R/

The LORD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.                  R/

Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.                                            R/

The LORD is faithful in all his words
and holy in all his works.
The LORD lifts up all who are falling
and raises up all who are bowed down.                     R/

Salm Responsorjali  -   Salm 144 (145)

    R/    Mulej, inbierek  ismek  għal  dejjem  ta'  dejjem.

Ħa nkabbrek, Alla tiegħi, sultan,

u nbierek ismek għal dejjem ta' dejjem.

Kuljum irrid inbierkek,

u nfaħħar ismek għal dejjem ta' dejjem.         R/

Twajjeb u ħanin il-Mulej,

idum biex jagħdab u kollu tjieba.

Twajjeb ma' kulħadd il-Mulej,

tjubitu fuq kulma għamel.                                R/

Kulma għamilt iroddlok ħajr, Mulej;

iberkuk il-ħbieb tiegħek kollha.

Is-sebħ tas-saltna tiegħek ixandru,

fuq is-setgħa tiegħek jitkellmu.                        R/

Ta' kelmtu l-Mulej fil-wegħdiet tiegħu kollha,

Twajjeb f'dak kollu li għamel.

Iwieżen il-Mulej 'il kull min se jaqa',

iqajjem 'il kull min hu mitluq.                           R/

Reading 2       -       2 THESalonians 1:11-2:2

Brothers and sisters: We always pray for you, that our God may make you worthy of his calling and powerfully bring to fulfilment every good purpose and every effort of faith, that the name of our Lord Jesus may be glorified in you, and you in him, in accord with the grace of our God and Lord Jesus Christ.  We ask you, brothers and sisters, with regard to the coming of our Lord Jesus Christ and our assembling with him, not to be shaken out of your minds suddenly, or to be alarmed either by a "spirit," or by an oral statement, or by a letter allegedly from us to the effect that the day of the Lord is at hand. This is the Word of the Lord.

It-Tieni Lezzjoni  - Qari mit-Tieni Ittra lit-Tessalonikin 1, 11-12;2,1-2

Huti, aħna dejjem nitolbu għalikom li Alla tagħna jagħmilkom denji għas-sejħa tiegħu, u jagħmel li bil-qawwa tiegħu sseħħ kull rieda tajba tagħkom għall-ġid u kull ħidma tal-fidi tagħkom.   U hekk l-isem ta' Sidna Ġesu' Kristu jkun igglorifikat fikom u intom fih skont il-grazzja ta' Alla  tagħna u tal-Mulej Ġesu' Kristu. Ħuti, għal dak li għandu x'jaqsam mal-miġja ta' Sidna Ġesu' Kristu u l-ġemgħa tagħna biex ningħaqdu miegħu, nitolbukom biex ma toqogħdux tħawdu raskom malajr u tinħasdu  bħallikieku il-miġja ta' jum il-Mulej qorbot, u la jekk tkunu mnebbħin mill-ispirtu u lanqas jekk tisimgħu xi kelma jew taqraw xi ittra taparsi mingħandna.  Il-Kelma tal-Mulej

Gospel                        -       LuKe 19:1-10

At that time, Jesus came to Jericho and intended to  pass through the town. Now a man there named Zacchaeus, who was a chief tax collector and also a wealthy man, was seeking to see who Jesus was; but he could not see him because of the crowd, for he was short in stature.  So he ran ahead and climbed a sycamore tree in order  to see Jesus,  who was about to pass that way. When he reached the place, Jesus looked up and said, "Zacchaeus, come down quickly, for today I must stay at your house."  And he came down quickly and received him with joy.  When they all saw this, they began to grumble, saying, "He has gone to stay at the house of a sinner."  But Zacchaeus stood there and said to the Lord, "Behold, half of my possessions, Lord, I shall give to  the poor, and if I have extorted anything from anyone I shall repay it four times over." And Jesus said to him, "Today salvation has come to this house because this man too is a descendant of Abraham. For the Son of Man has come to seek and to save what was lost." This is the Word of the Lord.

L-Evanġelju  -  Qari skont San Luqa 19, 1-10

F'dak iż-żmien, Ġesu' daħal Ġeriko u kien għaddej mit-triq.Mela ikun hemm raġel, jismu Żakkew; dan kien wieħed mill-kapijiet tal-pubblikani, u kien għani. Kellu xewqa li jara min kien Ġesu', imma ma setax minħabba l-folla, billi kien raġel qasir. Għalhekk mar jiġri  'l quddiem u xxabbat ma' siġra tat-tin selvaġġ, għax minn dik in-naħa kien se jgħaddi. Ġesu', kif wasal hemm, ħares 'il fuq u qallu: "Żakkew, isa, inżel minn hemm, għax illum jeħtieġli noqgħod għandek."    Dak niżel bla telf ta' żmien, u  kollu ferħan laqgħu għandu.   In-nies, meta rawh, ilkoll bdew igemgmu bejniethom u  jgħidu li għand wieħed midneb daħal jistrieħ. Imma Żakkew, wieqaf,  qal lill-Mulej,  "Ara, Mulej, nofs ġidi se nagħtih lill-foqra, u jekk jien qarraqt  b'xi ħadd irroddlu għal erba' darbiet iżjed." Qallu Ġesu':  "F'din id-dar illum daħlet is-salvazzjoni, għax  dan ir-raġel ukoll huwa bin Abraham. Għax Bin il-bniedem ġie jfittex u jsalva l-mitluf. Il-Kelma tal-Mulej

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Commentary:

I Need to Stay at Your House

Fr. Thomas Rosica

Sunday's Gospel story remains forever engraved in my memory. I still remember a song from my early grade school years that began with, "There was a man from Jericho named Zacchaeus." Years later, I would visit Jericho on many occasions during my graduate studies in the Holy Land -- to get away from Jerusalem on some damp, cold wintry day in order to enjoy Jericho's mild climate, or to savour the dates, mangos, lemons and other fruits for which the city's outdoor markets are famous. Jericho is rightly called the City of Palms in the Old Testament. It is truly an oasis in the desert!

The locals still point out to us foreigners the exact location of Rahab's house. She was the infamous prostitute of the Old Testament who made it into Matthew's genealogy of Jesus. Her "house" had become an accounting office on one of my last visits to Jericho.

The locals also take delight in pointing out the ruins of the walls that Joshua brought down in one of the Old Testament's mighty battles that may have never taken place! Best of all are the 39 or so sycamore trees that Zacchaeus climbed in order to catch a glimpse of Jesus who was passing by, and the house of the town's chief tax collector-turned-saint!

Small stature

So next  Sunday's Gospel is one of Jesus' beloved meals scenes in the New Testament. Luke's portrait of Zacchaeus is vivid and irresistibly charming! The story of Jericho's famous tax collector (Luke 19:1-10) is unique to Luke's gospel. We are told that he was the chief tax collector and very wealthy at that.  While a rich man, Zacchaeus provides a contrast to the rich man of Luke 18:18-23 who cannot detach himself from his material possessions to become a follower of Jesus. Zacchaeus, according to Luke, exemplifies the proper attitude toward wealth: He promises to give half of his possessions to the poor, and consequently is the recipient of salvation.

The evangelist's graphic description is enhanced in also calling him a "little man." His is a kind of smallness that is far more devastating and corroding than being short. His smallness emerges from his terrible self-image resulting from others' attitudes toward him. Are we not most vulnerable at these moments in our lives?

Though a member of a group that was widely despised, Zacchaeus appears in this story as a fundamentally honest and humble man who seeks the truth and is open to finding it where he can, even if it means climbing a sycamore tree in a crowd, just to catch a glimpse of Jesus. He represents that figure who turns up again and again in the scriptures -- the outsider, the person who for one reason or another looks in from the edge, but must always stay there. It is on the edge that we meet him, shut out by others, desperately anxious to be part of the proceedings, all the while failing.

The parade at our front door

Why would Zacchaeus be so intent on catching a glimpse of Jesus? Perhaps because Jesus is all that he is not! Jesus is admired, sought out, and above all accepted by a large following. If we are terribly honest with ourselves, we would admit that at some point in our own loneliness or alienation, in our real or imagined non-acceptance or un-love, we long to identify with someone else's seeming acceptance.

Do we not often strain our necks, like Zacchaeus in his tree, imprisoned in our loneliness, envy, jealousy, self-pity, laziness? And then suddenly, the unexpected happens. The parade stops at our front door, and we get an invitation with astonishing words: "I'm really glad to see that you are here," or "Let's go out for a coffee, you've had a hard day," or "Come and join us, it's not good to be alone," or "When are you going to invite me over? I'd really like to have supper with you." And the list goes on and on. An invitation leads to the most intimate favour of hospitality.

Houseguest

"Zacchaeus, make haste and come down; for I must stay at your house today" (Luke 19:5). "Zacchaeus": Jesus called by name a man despised by all. "Today": Yes, this very moment was the moment of his salvation. "I must stay": Why "I must"? Because the Father, rich in mercy, wants Jesus "to seek and to save the lost" (Luke 19:10). 

Zacchaeus' repentance is attested by his determination to amend his former ways, and shows himself to be a true descendant of Abraham, the true heir to the promises of God in the Old Testament. Underlying Luke's depiction of Zacchaeus as a descendant of Abraham, the father of the Jews, is his recognition of the central place occupied by Israel in the plan of salvation.

When the favour is asked of Zacchaeus, and all those like him who are accustomed to being shunned and rejected, Zacchaeus and his types are dizzy with excitement. The walls of Jericho truly come tumbling down! Perhaps for the first time, Zacchaeus is accepted without reservation or condition. And that is cause for great rejoicing, not shame. In true Lukan fashion, there is a celebration! Once again, those murmuring are shocked that Jesus would go to the house -- and even more shocked, to the table -- of a sinner so famous as Zacchaeus. As Jesus sat at the table among such high-society, he watched Zacchaeus rise up out of the ashes and the tomb of alienation, self-deception, dishonesty, which he himself had constructed.

Salvation arrives

Jesus declares publicly, "Today salvation has come to this house." It's almost as if Jesus said to the chief tax collector of Jericho, and through him, to each of us, "Zacchaeus, don't climb too high in that tree of yours ... and hide from me. Don't waste all your energy concentrating on your guilt as you see it. I need to talk with you and find out where you have boxed yourself in. Together we'll find a way past all of your excuses and out of the maze. Look, the tree is sprouting. I've come to save you!"

Morals of the story

Over the years, I have found several morals in this ancient story. One of them tells us that when it comes to the love of God, we must first declare that we are lost and empty, and then begin the process whereby we are found. We must name and own the masks we wear before we can ever begin to remove them and the makeup, and see our true face. We have to experience the death at work in us, our hearts, emotions, intellects, relationships and self esteem, in order to begin the journey up to Jerusalem, the City of the Resurrection. And sometime, we may have to stop feeling sorry for ourselves, let down our defenses, jump down from the trees in which we were hiding, give half of our belongings to the poor, and pay back those we have cheated. Who cares what the critics are saying? When salvation has come into our societies, our communities, our homes and our hearts, no one can ever rob us of that precious gift any longer.

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The one who serves God willingly is heard

Thirtieth Sunday in Ordinary Time   Year 'C'

It-30  ?add matul is-Sena    

Messalin C pp 427

Reading 1   -       SIRACH  35:12-14, 16-18

The LORD is a God of justice, who knows no favourites.Though not unduly partial toward the weak, yet he hears the cry of the oppressed. The Lord is not deaf to the wail of the orphan, nor to the widow when she pours out her complaint. The one who serves God willingly is heard;  his petition reaches the heavens. The prayer of the lowly pierces the clouds; it does not rest till it reaches its goal, nor will it withdraw till the Most High responds, judges justly and affirms the right, and the Lord will not delay. This is the Word of the Lord.

L-Ewwel Lezzjoni - Qari mill-Ktieb ta' Bin Sirak 35, 14, 16-18

Il-Mulej hu mhallef, u ma jharisx lejn l-uzu?. Ma joqghodx ihares lejn wicc dak li jkun b'dannu tal-fqir, u jaghti widen ghat-talba tal-maghkus. Ma jaghlaqx widnejh ghat-talba bil-hniena  tal-iltim, jew tal-armla li tibki xortiha. Min jaqdi mill-qalb lil Alla jintlaqa', u t-talba tieghu titla' m'oghla s-shab. It-talba tal-umli tinfed is-shab, u ma toqghodx bi kwietha qabel tasal qrib il-Mulej, u ma tieqafx qabel mal-Gholi jaghti widen, u jaghti ragun lill-gusti u jaghmel haqq. Il-Kelma tal-Mulej

Responsorial Psalm                  PSALM 34:2-3, 17-18, 19, 23

       R. (7a) The Lord hears the cry of the poor.

I will bless the LORD at all times;

his praise shall be ever in my mouth.

Let my soul glory in the LORD;

the lowly will hear me and be glad.                         R/

             

The LORD confronts the evildoers,

to destroy remembrance of them from the earth.

When the just cry out, the Lord hears them,

and from all their distress he rescues them.          R/

The LORD is close to the brokenhearted;

and those who are crushed in spirit he saves.

The LORD redeems the lives of his servants;

no one incurs guilt who takes refuge in him.          R/

Salm Responsorjali      -   Salm 33

  R/   Dan  il-fqajjar sejjah u l-Mulej semghu

Kull hin inbierek il-Mulej;

tifhiru dejjem fuq fommi.

Bil-Mulej tiftahar ruhi;

jisimghu l-fqajrin u jifirhu!                              R/

Il-harsa tal-Mulej fuq il-hzena,

biex jeqred minn fuq l-art tifkirithom.

Jghajtu l-gusti ghall-ghajnuna, u

l-Mulej jismaghhom;

mid-dwejjaq kollha taghhom jehlishom.     R/

Qrib il-Mulej lejn dawk b'qalbhom maqsuma,

jghin lil dawk b'ruhhom mifnija.

Jifdi l-Mulej il-hajja tal-qaddejja tieghu;

kull min jistkenn fih ma jkollux xi jpatti.        R/

Reading 2   -      2 TIMOTHY 4:6-8, 16-18

Beloved: I am already being poured out like a libation, and the time of my departure is at hand. I have competed well; I have finished the race; I have kept the faith. From now on the crown of righteousness awaits me, which the Lord, the just judge, will award to me on that day, and not only to me, but to all who have longed for his appearance. At my first defense no one appeared on my behalf, but everyone deserted me. May it not be held against them! But the Lord stood by me and gave me strength, so that through me the proclamation might be completed and all the Gentiles might hear it. And I was rescued from the lion's mouth. The Lord will rescue me from every evil threat and will bring me safe to his heavenly kingdom. To him be glory forever and ever. Amen. This is the Word of the Lord

It-Tieni Lezzjoni  -  Qari mit-Tieni Ittra lil Timotju 4, 6-8, 16-18

Ghaziz, demmi ?a mxerred b'sagrificcju, u zmien it-tluq tieghi wasal. Tqabadt it-taqbida t-tajba, temmejt il-girja,  h?arist il-fidi.    Mill-bqija hemm merfugha  ghalija l-kuruna tal-gustizzja, li biha f'dak  il-Jum ihllasni l-Mulej, l-Imhallef gust, u mhux lili biss, imma wkoll lil dawk kollha  li jkunu ghexu fl-imhabba tad-Dehra tieghu. Fl-ewwel difiza tieghi hadd ma kien mieghi;  kulhadd hallieni. Jalla ma jkunx maghdud kontrihom!    Imma l-Mulej waqaf mieghi u tani  l-qawwa biex bis-sahha tieghi l-kelma  tixxandar  sal-ahhar u l-gnus kollha jisimghuha.   Hekk jien sfajt mehlus minn halq l-iljun. Il-Mulej jehlisni minn kull deni u jharisni,  sa ma nasal   fis-saltna tieghu fis-sema. Glorja lilu ghal dejjem ta' dejjem Ammen. Il-Kelma tal-Mulej

Gospel         -   LUKE 18:9-14

Jesus addressed this parable to those who were convinced of their own Righteousness and despised everyone else.  "Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector. The Pharisee took up his position and spoke this prayer to himself,  'O God, I thank you that I am  not like the rest of humanity --greedy, dishonest, adulterous -- or even like this tax collector. I fast twice a week, and I pay tithes on my whole income. ’But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'O God, be merciful to me a sinner.' I tell you, the latter went home justified, not the former; for whoever exalts himself will be humbled, and the one who humbles himself will be exalted." This is the Word of the Lord.

L-Evangelju  -  Qari skont San Luqa 18, 9-14

F'dak iz-zmien, kien hemm uhud li kienu  jafdaw fihom infushom li huma gusti u  kienu jmaqdru lill-ohrajn.  Gesu' qalilhom din il-parabbola: "Zewgt irgiel, wiehed farizew u l-iehor pubblikan,  telghu fit-tempju biex jitolbu.   Il-farizew, wieqaf, talab hekk f'qalbu:  "O Alla, nizzik hajr li m'iniex bhall-bqija tal-bnedmin, halliela, ingusti, zienja, jew ukoll bhal dan il-pubblikan.  Jiena nsum darbtejn  fil-gimgha u nhallas l-ghexur ta' kulma ndahhal." Izda l-pubblikan, bilwieqfa fil-boghod anqas biss ried jerfa' ghajnejh lejn is-sema, imma beda jhabbat fuq  sidru u jghid:  "O Alla henn ghalija, ghax jien midneb!" Nghidilkom jien li dan, u  mhux l-iehor, nizel id-dar iggustifikat.  Ghax kull min jitkabbar, jiccekken,u min jiccekken, jitkabbar. Il-Kelma tal-Mulej

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Commentary:

In the End, Judgment Belongs to God

by Fr Thomas Rosica CSB

Last Sunday's Gospel focused on the necessity of prayer (Luke 18:1-8). The second of two parables in Chapter 18:9-15 condemns the self-righteous, critical attitude of the Pharisee and teaches that the fundamental attitude of the Christian disciple must be the recognition of sinfulness and complete dependence on God's graciousness.

This Sunday's Gospel parable recalls Luke's story of the pardoning of the sinful woman (7:36-50) where a similar contrast is presented between the critical attitude of the Pharisee Simon and the love shown by the pardoned sinner.

One of Luke's favourite themes, the reversal brought about by the coming of Jesus, is beautifully illustrated in this Gospel. The story of the Pharisee and the tax collector is directed to a particular kind of people: those who were law-abiding in their own eyes but who looked down on everyone else. The Pharisee, a member of the group of the so-called righteous, prayed "with himself," and the whole prayer he gives is focused on himself and his good works. He is a legend unto himself, shining in his own eyes, especially as he compares himself to the tax collector, the one who belonged to the despised group in society.

The great distance

The tax collector knew that he wasn't any good. He couldn't reverse the cheating he had done. Acts of penance, like trying to pay back the people he had cheated, wouldn't really help. He couldn't expect people to excuse or forgive him. The only thing he knew was that it was only possible to admit his guilt when he came and brought it before God. That God would forgive him, he didn't dare to hope. And it was only in this way that he was able to experience Jesus' word to him, "You are good because I have accepted you."

In the parable we are told that the tax collector stood at a great distance. This great distance separating the two people is not only a matter of geographical or physical distance, but rather of the great distance in their status in society and in their attitudes. When the tax collector prays, he cries out to God, begging him for mercy. In the end, judgment belongs to God.

The provocative story warns us of our own behaviour in prayer, word and deed. This parable was a shock to its first hearers. If anyone in Judaism would not go home from the temple justified, it would be a tax collector. One who worked for a foreign government collecting taxes from his own people, a participant in a harsh and corrupt system, politically a traitor, religiously unclean, a publican, was a reprehensible character. While his prayer was in the spirit of the Miserere (Psalm 51), his life was offensive.

Doing justice to the parable

The Pharisee is not a venomous villain and the publican is not the generous, common man or woman. To reduce these characters to caricatures does not do justice to the parable. If the Pharisee is pictured as a villain and the tax collector a hero, then each gets what he deserves, there is no surprise of grace and the parable is stripped of its real meaning. The meaning of the story is not that all Pharisees are by their nature false, dishonest, proud and arrogant, and that all tax collectors are really poor, humble, truthful people deep down inside. Luke tells us that to set oneself apart from "the rest" is to go home unjustified, unapproved and ungraced by God.

In Jesus' parable, what each person receives is "in spite of," not "because of." When the two men are viewed in terms of character and community expectations, without labels or prejudice, the parable still shocks us, and still carries the power both to offend and bless. We cannot preach about this parable and depict the characters in such a way that people go out the doors of our Churches this day saying to themselves, and perhaps to others, "Thank God I am not like the Pharisee." It is possible that the reversal could be reversed!

The prayer of the lowly is heard

The words of this Sunday's first reading from Sirach (35:12-14, 16-18) are most fitting to understand the spirit required of us in the Gospel parable: "The one who serves God willingly is heard; his petition reaches the heavens. The prayer of the lowly pierces the clouds; it does not rest till it reaches its goal, nor will it withdraw till the Most High responds, judges justly and affirms the right, and the Lord will not delay."

Paul's life poured out like a libation

In the reading from Second Letter of Timothy (4:6-8, 16-18) offers us an important insight into St. Paul's ministry. Paul, in prison in Rome, saw death approaching and sketched an evaluation full of recognition and hope. He was at peace with God and with himself and faced death serenely, in the knowledge that he had spent his whole life, sparing no effort, at the service of the Gospel. Paul knew that his death through martyrdom was imminent. He regards it as an act of worship in which his blood will be poured out in sacrifice (cf. Exodus 29:38-40; Philippians 2:17). At the close of his life Paul could testify to the accomplishment of what Christ himself foretold concerning him at the time of his conversion, "I will show him what he will have to suffer for my name" (Acts 9:16).

Having recently spent some weeks in Rome preparing for and taking part in the canonization ceremonies of new saints for the Church, the memory of Peter and Paul hovers mightily over this city. Peter and Paul, each with his own personal and ecclesial experience, testify that the Lord never abandoned them, even amid the harshest trials. The Lord was with Peter to deliver him from the hands of his opponents in Jerusalem; he was with Paul in his constant apostolic endeavours to communicate to him the strength of his grace, to make him a fearless proclaimer of the Gospel for the benefit of the nations (2 Timothy 4:17).

Paul modelled his life on Jesus Christ. During the Last Supper, Jesus had already anticipated the event of Calvary. He accepts the death on the cross and with his acceptance transforms the act of violence into an act of giving, of self-giving poured forth, "Even if I am to be poured out as a libation on the sacrificial offering of your faith," Paul says on the basis of this and in regard to his own imminent martyrdom in Philippians 2:17. At the Last Supper the cross is already present, accepted and transformed by Jesus.

May the Lord make us better servants who do what we ought, never focusing on being better than or above others, but recognizing our obligation to be greater servants to others, precisely because we have been given so much, forgiven so much, and blessed so much. May God grant us generous hearts as we serve Him and love him in others! To him be glory forever and ever.

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God's chosen ones

Twenty-ninth Sunday in Ordinary Time 

Id-29 Ħadd matul is-Sena

Messalin C pp 421

Reading 1       -   EXODUS 17:8-13

In those days, Amalek came and waged war against Israel. Moses, therefore, said to Joshua, "Pick out certain men, and tomorrow go out and engage Amalek in battle. I will be standing on top of the hill with the staff of God in my hand."  So Joshua did as Moses told him: he engaged Amalek in battle after Moses had climbed to the top of the hill with Aaron and Hur. As long as Moses kept his hands raised up, Israel had the better of the fight, but when he let his hands rest, Amalek had the better of the fight. Moses’hands, however, grew tired; so they put a rock in place for him to sit on. Meanwhile Aaron and Hur supported his hands, one on one side and one on the other, so that his hands remained steady till sunset. And Joshua mowed down Amalek and his people with the edge of the sword. This is the Word of The Lord.

L-Ewwel Lezzjoni   -  Qari mill-Ktieb tal-Eżodu 17, 8-13

F'dak iż-żmien, il-poplu ta' Għamalek qam u tqabad ma' Iżrael f'Rafidim. Mose' qal lil Ġożwe':  "Agħżel irġiel u mur tqabad ma'  Għamalek;  jien noqgħod  wieqaf fuq il-quċċata tal-għolja, bil-ħatar ta' Alla f'idi." Ġożwe' għamel kif qallu Mose', u mar jitqabad mal-Għamalekin.  Mose' Aron u Ħur telgħu fuq il-quċċata tal-għolja. Kull meta Mose' kien jerfa' jdejh, Iżrael kien jirbaħ; u kull meta kien iniżżel idejh, kienu jirbħu l-Għamalekin. Meta idejn Mose' bdew jitqalu ħadu ġebla u qegħduhielu taħtu; u hu qagħad bilqiegħda, waqt li  Aron u Ħur żammewlu dirgħajh, wieħed kull naħa. Hekk idejh baqgħu sodi merfugħa sa nżul ix-xemx. U Ġożwe' qered lil Għamalek u l-poplu tiegħu b'xifer ix-xabla. Il-Kelma tal-Mulej

Responsorial Psalm  -   PSALM 121:1-2, 3-4, 5-6, 7-8

  R. (cf. 2) Our help is from the Lord, who made heaven and earth.

I lift up my eyes toward the mountains;
whence shall help come to me?
My help is from the LORD,
who made heaven and earth.                         R/

May he not suffer your foot to slip;
may he slumber not who guards you:
indeed he neither slumbers nor sleeps,
the guardian of Israel.                                     R/

The LORD is your guardian; the LORD is your shade;
he is beside you at your right hand.
The sun shall not harm you by day,
nor the moon by night.                                    R/

The LORD will guard you from all evil;
he will guard your life.
The LORD will guard your coming and your going,
both now and forever.                                     R/

Salm Responsorjali  -  SALM 120 (121)

            R/        L-għajnuna tiegħi mingħand il-Mulej

Nerfa' għajnejja lejn l-għoljiet;

mnejn se tiġini l-għajnuna?

L-għajnuna tiegħi mingħand il-Mulej,

li għamel is-sema u l-art.                                R/

Ma jħalli qatt li riġlek jogħtor;

ma jongħosx dak li jħarsek.

ara,  la jongħos u lanqas jorqod

dak li jħares lil Iżrael.                                       R/

Il-Mulej hu dak li jħaresk;

il-Mulej hu d-dell tiegħek fuq lemintek.

Ma tolqtokx ix-xemx binhar,

anqas il-qamar billejl.                                       R/

Iħaresek il-Mulej minn kull deni;

hu jħarislek ħajtek.

Il-Mulej iħarsek fil-ħruġ u d-dħul tiegħek,

minn issa u għal dejjem.                                 R/

               

Reading 2                               2 TiMothy 3:14-4:2

Beloved: Remain faithful to what you have learned and believed, because you know from whom you learned it, and that from infancy you have known the sacred Scriptures, which are capable of giving you wisdom for salvation through faith in Christ Jesus. All Scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness, so that one who belongs to God may be competent, equipped for every good work. I charge you in the presence of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly power: proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching.  This is the Word of The Lord.

It-Tieni Lezzjoni  -  Qari mit-Tieni Ittra lil Timotju 3, 16; 4,1-2

Għażiż, ibqa' miexi f'dak li tgħallimt  u emmint bis-sħiħ, għax taf mingħand min tagħallimtu, u għax sa minn żgħoritek sirt midħla tal-Kotba Mqaddsa, li jistgħu jagħtuk l-għerf li jwassal għas-salvazzjoni  permezz  tal-fidi fi Kristu Ġesu'. L-Iskrittura kollha hija mnebbħa minn Alla, u tiswa biex wieħed jgħallem, iċafnar, iwiddeb u  jrawwem fis-sewwa, biex hekk il-bniedem ta' Alla  jkun perfett, imħejji għal kull ħidma tajba. Nitolbok bil-ħerqa, quddiem Alla u Kristu Ġesu', li għandu jagħmel ħaqq mill-ħajjin u mill-mejtin, f'isem id-Dehra tiegħu u s-Saltna tiegħu: xandar il-kelma, insisti f'waqtu u barra minn waqtu, ċanfar, widdeb, wissi, bis-sabar kollu u bit-tagħlim. Il-Kelma tal-Mulej

Gospel                                                LUKE 18:1-8

Jesus told his disciples a parable about the necessity for them to pray always without becoming weary. He said, "There was a judge in a certain town who neither feared God nor respected any human being. And a widow in that town used to come to him and say, 'Render a just decision for me against my adversary.' For a long time the judge was unwilling, but eventually he thought, 'While it is true that I neither fear God nor respect any human being,  because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.'"  The Lord said, "Pay attention to what the dishonest judge says.  Will not God then secure the rights of his chosen ones who call out to him day and night?  Will he be slow to answer them?  I tell you, he will see to it that justice is done for them speedily.  But when the Son of Man comes, will he find faith on earth?" This is the Word of The Lord.

L-Evanġelju  -  Qari mill-Evanġelju skont San Luqa 18,1-8

F'dak iż-żmien, Ġesu' qal parabbola lid-dixxipli tiegħu biex jurihom li għandhom  dejjem jitolb bla ma jaqtgħu.  Qalilhom:  "Kien hemm f'belt wieħed imħallef, li la kien jibża' minn  Alla u lanqas iħabbel rasu minn ħadd. F'dik il-belt kien hemm waħda armla, u kienet tmur għandu u tgħidlu:  "Agħmilli ħaqq kontra l-għadu tiegħi."  Hu ma riedx, u dam ħafna hekk; iżda mbagħad bejnu u bejn ruħu qal:  "Mhux għax nibza' minn Alla jew għax se nħabbel rasi min-nies imma għallinqas  għax din l-armla dejqitni; ħa nagħmlilha ħaqq,  biex ma tibqax tiġi u sejra sa ma tifnini."  U l-Mulej qal:  "Isimgħu ftit x'jgħid l-imħallef ħażin. Imbagħad Alla, lill-magħżulin tiegħu li jgħajtulu lejl u nhar,  sejjer ma jagħmlilhomx ħaqq?   Se joqgħod  itawwal magħhom?  Jiena ngħidilkom li malajr  jagħmlilhom ħaqq.  Imma taħsbu intom li Bin  il-bniedem se jsib il-fidi fuq l-art meta jiġi? Il-Kelma tal-Mulej

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 Commentary

God Will Vindicate His Chosen Ones

Fr. Thomas Rosica

Luke depicts Jesus at prayer right from the beginning of his Gospel. Prayer becomes one of the ways by which we follow Jesus. Luke insists on the importance of prayer for the Christian life. 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.

Two parables on prayer

In Sunday's Gospel, we find the first of two parables on prayer that conclude the Lukan travel narrative. It is most likely that the two parables existed separately and in other contexts. The first (18:1-8) teaches the disciples the need of persistent prayer so that they not fall victims to apostasy (v. 8). The second (18:9-14) condemns the self-righteous, critical attitude of the Pharisee and teaches that the fundamental attitude of the Christian disciple must be the recognition of sinfulness and complete dependence on God's graciousness.

Verses 2-5 and 10-13 are the parables proper. Luke has joined the two parables because they both deal with the subject of prayer. Yet on closer reading, it is evident that both parables are about God's vindication, i.e., God's upholding, justifying, exonerating and confirming.

According to the first parable, which is next Sunday's Gospel (18:1-8), God will soon vindicate his chosen ones, but in the second parable, it is not those who think of themselves as chosen or holy who are vindicated but those who confess they are sinners. This placing of seemingly contrasting stories back to back (vindication of holy ones/vindication of sinners) recalls a previous structure in Luke. In Chapter 7, Luke moved directly from a story about Jesus and "a woman of the city" to a report in Chapter 8 about Jesus and women who participated in his ministry (8:1-3). Again in Chapter 10, Luke joined two stories, one that said in effect "Go and do likewise" (the Good Samaritan) and the second story set in Bethany, "Sit quietly and listen to the Master" (Martha and Mary).

The judge and the widow

By means of the parable of the judge and the widow (an image of helplessness in that culture, easily victimized by the powerful), Jesus assures his followers that God "will vindicate them quickly" (18:8). This parable is very similar to the parable of the friend at midnight (11:5-8). As in the parable of the steward caught cheating, Sunday's lesson involves a person not of commendable character. The movement of the parable is from the lesser to the greater: If a cruel judge will give way to the unrelenting pressure of the widow, how much more will God listen to the prayers of his holy ones?

Both parables in Luke 18 present prayer as continual and persistent, hurling its petitions against long periods of silence. Prayer means asking, seeking, knocking and waiting, boundless trust and patience. Those who pray sometimes become frustrated and angry that their supplications are not heard. Yet life in the Christian community is possible only through a life of prayer. The surprising thing about prayer is that its first effect is in us. Our own minds and hearts are shaped by prayer as we seek opportunities to translate that prayer into practice, the true test of its authenticity.

The saints allowed God's will to be done in their lives on a daily basis. The Lord worked through their doubts, strengths and human weaknesses to unite the Church. Their action on Jesus' behalf was all very positive, hopeful, courageous, and straightforward. Their active faith in him and their decisive following of him are the unchanging quintessence of the Church's vocation.

Pope John Paul II once said of Canada’s Blessed Brother André Bessette  that "We venerate in him a man of prayer and a friend of the poor, a truly astonishing man. [...] In each age the Holy Spirit raises up such humble witnesses of the Gospel, who turn things topsy-turvy."

Like Aaron and Hur in the Book of Exodus, may the saints – like Blessed Andre - support our hands and arms when we grow tired in prayer (Exodus 17:8-13), and help us to become friends of Jesus and faithful witnesses of the Gospel in our own day.

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Give thanks to the Lord!

28th Sunday in Ordinary Time 

It-28 Ħadd matul is-Sena

Messalin C pp 416            .

Reading 1                             2 KinGS 5:14-17

Naaman went down and plunged into the Jordan seven times at the word of Elisha, the man of God. His flesh became again like the flesh of a little child, and he was clean of his leprosy.  Naaman returned with his whole retinue to the man of God. On his arrival he stood before Elisha and said, "Now I know that there is no God in all the earth, except in Israel. Please accept a gift from your servant." Elisha replied, "As the LORD lives whom I serve, I will not take it;" and despite Naaman's urging, he still refused. Naaman said: "If you will not accept, please let me, your servant, have two mule-loads of earth, for I will no longer offer holocaust or sacrifice to any other god except to the LORD." This is the Word of the Lord.

L-Ewwel Lezzjoni   -   Qari mit-2 Ktieb tas-Slaten  5, 1-17

F'dak iż-żmien, Nagħman, il-kmandant tal-eżerċitu tas-Sultan ta' Aram, niżel fil-Ġordan,u għodos seba' darbiet, bħalma qallu Eliżew, il-bniedem ta' Alla, u ġismu raġa' sarlu qisu l-ġisem ta' tfajjel żgħażugħ, u ndaf mill-lebbra tiegħu. U raġa' lura għand Eliżew, il-bniedem ta' Alla, hu u  kull min kellu miegħu; daħal, waqaf quddiemu u qallu:  "Ara, issa naf, iva, li ma hemmx Alla ieħor fid-dinja kollha,  ħlief f'Iżrael.  Ilqa', nitolbok, dan ir-rigal mingħand  il-qaddej tiegħek."  U qallu Eliżew: "Daqs kemm hu ħaj il-Mulej li lilu naqdi, jien ma nieħu xejn." U ma ħadhulux,  għad li l-ieħor issikkaħ ħafna. Għalhekk Nagħman qallu:  "La ma tridx, nitolbok li  tingħata lill-qaddej tiegħek tagħbija ta' żewġ bgħula ħamrija; għax il-qaddej tiegħek mhuwiex se jagħmel iżjed saġrifiċċji tal-ħruq u offerti lil allat oħra, jekk mhux lill-Mulej." Il-Kelma tal-Mulej

Responsorial Psalm                                  PSalm 98:1, 2-3, 3-4

R. (cf. 2b) The Lord has revealed to the nations his saving power.

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

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

All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands:
break into song; sing praise.                           R/

                                                          

Salm Responsorjali           -   SALM 97 (98)

               R/  Il-Mulej għarraf is-salvazzjoni lill-ġnus!

Għannu lill-Mulej għanja ġdida;

għax għamel ħwejjeġ tal-għaġeb.

Ġibitlu r-rebħa l-leminija tiegħu,

u d-driegħ imqaddes tiegħu.                           R/

Għarraf il-Mulej is-salvazzjoni tiegħu,

f'għajnejn il-ġnus wera l-ġustizzja tiegħu.

Ftakar fit-tjieba u l-fedelta' tiegħu

mal-poplu ta' Iżrael.                                         R/

L-art kollha,  minn tarf għall-ieħor,

rat  is-salvazzjoni ta' Alla tagħna.

Għajtu bil-ferħ lill-Mulej fl-art kollha,

infexxu fil-hena, iffirħu u għannu!                    R/

Reading 2                             2 timothy 2:8-13

Beloved: Remember Jesus Christ, raised from the dead, a descendant of David: such is my gospel, for which I am suffering, even to the point of chains, like a criminal. But the word of God is not chained. Therefore, I bear with everything for the sake of those who are chosen, so that they too may obtain the salvation that is in Christ Jesus,  together with eternal glory. This saying is trustworthy: If we have died with him we shall also live with him; if we persevere we shall also reign with him. But if we deny him he will deny us. If we are unfaithful he remains faithful, for he cannot deny himself. This is the Word of the Lord.

It-Tieni Lezzjoni  -  Qari mit-2 Ittra lil Timotju 2, 8 – 13

 Għażiż, ftakar f'Ġesu' Kristu, li qam mill-imwiet, li hu min-nisel ta' David, skond l-Evanġelju li ħabbart jien.  Għalih jien qiegħed inbati sa l-irbit tal-ktajjen bħallikieku   għamilt xi delitt.  Imma l-kelma ta' Alla mhijiex marbuta!   Għalhekk kollox nieħu bis-sabar għall-imħabba ta' dawk li Alla għażel, biex huma wkoll jiksbu s-salvazzjoni, li hi ta' glorja għal dejjem fi Kristu Ġesu'. Din hi kelma ta' min joqgħod fuqha:  jekk aħna mitna miegħu, għad ngħixu miegħu wkoll; jekk insofru bis-sabar, għad inslatnu miegħu wkoll; jekk niċħduh, jiċħadna hu wkoll; jekk nonqsu mill-kelma li tajna, hu jibqa' jżomm kelmtu; għax hu ma jistax iqarraq bih innifsu. Il-Kelma tal-Mulej

                                                               

Gospel              -  LuKe 17:11-19

As Jesus continued his journey to Jerusalem, he travelled through Samaria and Galilee. As he was entering a village, ten lepers met him. They stood at a distance from him and raised their voices, saying, "Jesus, Master! Have pity on us!" And when he saw them, he said, "Go show yourselves to the priests." As they were going they were cleansed.  And one of them, realizing he had been healed, returned, glorifying God in a loud voice; and he fell at the feet of Jesus and thanked him.  He was a Samaritan. Jesus said in reply, "Ten were cleansed, were they not? Where are the other nine?  Has none but this foreigner returned to give thanks to God?"  Then he said to him, "Stand up and go; your faith has saved you." This is the Word of the Lord.

L-Evanġelju  -  Qari skond San Luqa 17, 11-19

Ġara li huwa u sejjer lejn Ġerusalem,Ġesu għadda minn bejn is-Samarija u l-Galilija. Kif kien dieħel f'raħal, iltaqgħu miegħu għaxart irġiel morda bil-lebra.   Waqfu  'l bogħod minnu, għollew leħinhom u qalulu: "Ġesu, mgħallem, ikollok ħniena minna!"  Kif rahom, qalilhom: "Morru  uru rwieħkom lill-qassisin."  U ġara li, huma u sejrin, fiequ mill-marda tagħhom. Wieħed minnhom,  kif ra ruħu mfejjaq, raġa' lura jgħajjat  u jfaħħar lil Alla, inxteħet wiċċu fl-art f'riġlejn Ġesu' u raddlu ħajr. Issa dan kien Samaritan. U Ġesu' qabad u qal: "Mhux l-għaxra fiequ mil-lebbra?  Fejn huma d-disgħa l-oħra?   Ma kien hemm ħadd minnhom  li raġa' lura biex jagħti glorja lil Alla  ħlief dan il-barrani"  Imbagħad qallu:

"Qum u mur; il-fidi tiegħek salvatek." Il-Kelma tal-Mulej

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COMMENTARY

A Day of Remembering

Fr. Thomas Rosica

Sunday's readings are about remembering and thanksgiving, healing and salvation. In the Old Testament reading (2 Kings 5:14-17), Naaman the Syrian remembers to thank Elisha for his cure, and one of the 10 lepers cured by Jesus remembered to turn up and thank his healer. In the reading from the Second Letter to Timothy (8-13), Paul asks Timothy (and us) to remember Jesus Christ, risen from the dead. Recalling Jesus' death and resurrection fills us with gratitude, heals and strengthens us to face any adversity, difficulty and suffering, thus making us people of gratitude.

Naaman’s double cleansing

First let us consider the Old Testament reading. The imposing person of Naaman is told by the Prophet Elisha that he should seven times bathe in the Jordan River to be healed of his leprosy. Naaman replied indignantly, “Are not the rivers of Damascus, the Abana and the Pharpar, better than all the waters of Israel? Could I not wash in them and be cleansed?” (Second Kings 5:12). Naaman was right: the rivers of Syria were undoubtedly better: They had more water; they were no match hygienically for the mountain spring waters of Damascus; ritually, it is the other way around.

Naaman was disappointed and expected this "man of God," Elisha, to perform a much more dramatic sign. Naaman even doubted the advice that he had received from the prophet. With great reluctance, he finally gives in to the pleading of his servants to do what the prophet said. Washing in the Jordan he was healed and his flesh became like that of a little child. The muddy waters cleansed Naaman of his leprosy -- but even more so of his arrogance.

The two mule-loads of earth that he requests will enable him to take a bit of Israelite earth to his native Syria, where he will build in Aram an altar to the God of Israel. Naaman has seen the power of the God of Israel and will worship none other. This is the final and most important lesson that he learns. Naaman, the foreigner, is not a member of the Chosen People. That God's mercy is to be extended to all the nations was a notion difficult for Israel to accept.

Along the journey to Jerusalem

Let us situate Sunday’s Gospel (Luke 17:11-19) in Luke’s narrative. This passage begins with the line: “As Jesus continued his journey to Jerusalem.” This is a reminder to us that Jesus is moving toward his passion, and this clearly rises above the words and events of this entire section of Luke’s Gospel (17:11-18:30). Most of the material in this section is unique to Luke. In 17:11 Luke can almost see Jerusalem in the distance and he points it out to the reader. This section will end in 18:30 because in 18:31, “Behold we are going up to Jerusalem,” Jesus will not leave the meaning of the journey to the disciples’ memory; he will prophesy for the third and final time his passion in the Holy City.

One grateful leper

This Sunday’s incident of the cleansed and grateful Samaritan leper is narrated only in Luke's Gospel and provides an instance of Jesus holding up a non-Jew (17:18) as an example to his Jewish contemporaries (cf. 10:33) where a similar purpose is achieved in the story of the Good Samaritan. Moreover, it is the faith in Jesus manifested by the foreigner that has brought him salvation (17:19).

Geography plays a special role in Luke’s Gospel and it is can be literary, theological or physical. In this story, the border between Galilee and Samaria is a fitting location for a story involving both Jesus and a Samaritan (verse 16). Lepers kept a distance from non-lepers (verse 12; Leviticus 13:45-46; Numbers 5:2), they formed their own colonies (Second Kings 7:3), and they positioned themselves near busy intersections and highways in order to beg for alms. To show oneself to a priest after healing was according to the law (Leviticus 14:2-32).

Understanding a complex story

This Gospel nevertheless raises several significant questions. Was the Samaritan, who lived outside the requirements of Judaism, included in the command to go to a priest? Why did Jesus reproach the nine for not returning (verses 17-18) when they had been told to go show themselves to a priest for a confirmation of their cure and a release from the status of uncleanness? Jesus’ words to the returning Samaritan: “Your faith has made you well,” seem rather odd, since all of them were healed!

Sunday’s Gospel must be understood as having two distinct parts: verses 11-14 and 15-19. The first part is a healing story with the standard elements: a cry for help; the response of Jesus; a healing in the act of obedience similar to that of 5:12-16. The second part of the story is the salvation of a foreigner. It is the foreigner who returns, who praises God and who expresses gratitude to Jesus. When Jesus says: “Your faith has made you well," the blessing certainly refers to some benefit other than that which all, including the other nine, had received earlier. The verb “made well” is the same very often translated “to be saved.”

Salvation by faith

This Gospel is about a foreigner with two counts against him; he received salvation by faith. The man was a Samaritan, a social outcast and a religious heretic suffering from leprosy. In the presence of Jesus, only the foreigner receives the full blessing of Jesus’ ministry. Once again Luke’s predilection for foreigners, outsiders, outcasts, the sick and sinners is very evident in this story.

This story anticipates the great story of the Acts of the Apostles: a growing blindness in Israel, and a receptivity among Gentiles. God's plan to save the world excludes no one. The healing of the 10 lepers builds on the theme of this universality by implying that the "foreigner" was the only one to return and give thanks to God for the healing received. The implication is clear, and Jesus makes it at other times as well: If those to whom the word of salvation came first did not accept it, it will nevertheless be broadcast to all the world. It is a bitter irony for all of us, that it was the leaders of Jesus' own people who rejected him! 

God's generosity is ungrudging and his mercy is showered upon all, both the grateful and the ungrateful. Nine of the 10 lepers healed did not return to praise God for their healing. Nevertheless, they are healed, and the wideness of God's mercy is exalted even in their ingratitude, and ours. Both the Naaman story and the parable of the 10 lepers teach us some powerful lessons about remembrance, gratitude, healing and salvation.

Signs of gratitude

Thankfulness is much more than saying "Thank you" because we have to. It is a way to experience the world, to perceive and to be surprised. Thankfulness is having open eyes and a short distance between the eyes and the heart. What are the signs of grateful people? Tears are always wiped away from the eyes of those who are thankful. The courage to thank, to see the gifts and experiences of this world all together as a gift, changes not only the person who gains this insight. It also changes the environment, the world, and those who surround that person. Grateful hearts are the hallmark of authentic Christians. Those who possess the virtue of gratitude are truly rich. They not only know how richly they have been blessed, but they continuously remember that all good things come from God.

To acknowledge others, to say thank you to others is the mark of greatness. If people associated with us are dispirited, dejected, unmotivated and uninspired, might it have something to do with the fact that we have never expressed our thanks and gratitude to them for who they are and what they do? People bound together by gratitude are always discovering and awakening abundant sources of strength. The more thankful a person is, the richer he or she is within. Thankful people store up in their grateful memory all the good experiences of the past, just as the French proverb states: “Gratitude is the heart’s memory.”   

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