Solemnity of the Blessed Virgin Mary, the Mother of God

January 1, 2017

The Blessed Virgin Mary, the Mother of God 1 ta’ Jannar, 2017 Omm Alla, Omm il-Paċi

Reading 1                 

Book of Numbers 6:22-27

The LORD said to Moses: “Speak to Aaron and his sons and tell them:  This is how you shall bless the Israelites. Say to them: The LORD bless you and keep you! The LORD let his face shine upon you, and be gracious to you! The LORD look upon you kindly and give you peace! So shall they invoke my name upon the Israelites, and I will bless them.”  This is the Word of the Lord

L-Ewwel Qari

Qari mill-Ktieb tan-Numri 6, 22-27

              

Il-Mulej kellem ‘il Mose’ u qallu: “Kellem lil Aron u ‘l uliedu u għidilhom :  Meta tbierku ‘l- ulied Israel, hekk għandkom tgħidulhom: ‘Ibierkek il-Mulej u jħarsek! Jixħet il-Mulej id-dija ta’ wiċċu fuqek  u jurik il-ħniena! Iħares lejk il-Mulej bi mħabba, u jagħtik is-sliem!” Hekk huma jsejħu ismi fuq ulied Irael, U jien nberikhom.” Il-Kelma tal-Mulej

              

Responsorial Psalm                

Psalm 67:2-3, 5, 6, 8

 

May God have pity on us and bless us;
   may he let his face shine upon us.
So may your way be known upon earth;
   among all nations, your salvation.                               

R/   May God bless us in his mercy.

May the nations be glad and exult
   because you rule the peoples in equity;
   the nations on the earth you guide.               

R/   May God bless us in his mercy.

May the peoples praise you, O God;
 may all the peoples praise you!
May God bless us,
 and may all the ends of the earth fear him!      

R/   May God bless us in his mercy.

Salm Responsorjali

Salm 66 (67)          

Iħenn għalina Alla, u  jberikna;

idawwar għal fuqna d-dija ta’ wiċċu!

Biex jingħarfu fuq l-art triqatek,

fost il-ġnus kollha s-salvazzjoni tiegħek. 

R/   Iħenn għalina Alla, u jberikna.

Jithennew il-ġnus u jgħannu bil-ferħ,

għax trieġi l-popli bis-sewwa,

u l-ġnus fuq l-art inti tmexxihom.                     

R/   Iħenn għalina Alla, u jberikna.

Ifaħħruk il-popli o Alla,

ifaħħruk il-popli kollha.

Iberikna Alla, u tibża minnu

l-art kollha minn tarf għall-ieħor!                       

R/   Iħenn għalina Alla, u jberikna.

Reading II                             

Galatians 4:4-7

Brothers and sisters: When the fullness of time had come, God sent his Son, born of a woman, born under the law,  to ransom those under the law,  so that we might receive adoption as sons. As proof that you are sons,  God sent the Spirit of his Son into our hearts,  crying out, “Abba, Father!” So you are no longer a slave but a son, and if a son then also an heir, through God. This is the Word of the Lord

It-Tieni Qari                                                                                                 

Qari mill-Ittra ta’ San Pawl Appostlu lill-Galaltin 4, 4-7

Ħuti, meta waslet il-milja taż-żmien,  Alla bagħat lil Ibnu, imwieled minn mara, imwieled taħt il-Liġi, biex jifdi lil  dawk li kienu taħt il-Liġi, biex ikollna l-adozzjoni ta’ wlied.U għax intom ulied,  Alla bagħat l-Ispirtu ta’ Ibnu f’qalbna jgħajjat”“Abba Missier!”U hekk m’intix iżjed ilsir, iżda iben, werriet ukoll bil-grazzja ta’ Alla. Il-Kelma tal-Mulej

Gospel                                              

Luke 2:16-21

The shepherds went in haste to Bethlehem and found Mary and Joseph, and the infant lying in the manger. When they saw this, they made known the message  that had been told them about this child. All who heard it were amazed by what had been told them by the shepherds. And Mary kept all these things, reflecting on them in her heart. Then the shepherds returned, glorifying and praising God for all they had heard and seen,  just as it had been told to them. When eight days were  completed for his circumcision, he was named Jesus, the name given him by the angel before he was conceived in the womb. This is the Word of the Lord

Evanġelju

Qari mill-Evanġelju skont San Luqa  2, 16-21

F’dak iż-żmien: ir-rgħajja marru jgħaġġlu, u sabu lil Marija u lil Ġużeppi, bit-tarbija mimduda f’maxtura. Kif raw dan, bdew igħarrfu b’kulma kien  intqal lilhom dwar dik it-tarbija, u kull min semgħhom baqa’ mistagħġeb b’dak li qalulhom ir-rgħajja. Marija, min-naħa tagħha, baqgħet tgħożż f’qalbha  dawn il-ħwejjeġ kollha u taħseb fuqhom bejnha u bejn ruħha.Ir-rgħajja mbagħad reġgħu lura, isebbħu u jfaħħru lil Alla  għal kulma  kienu raw u semgħu,  kif l-anġlu kien qalilhom. Meta wasal it-tmien jum biex lit-tifel  jgħmlulu ċ-ċirkonċiżjoni,  semmewh Ġesu’, bl-isem li kien tah l-anġlu qabel ma tnissel fil-ġuf. Il-Kelma tal-Mulej

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Commentary by Fr. Thomas Rosica, CSB

A Feast Rich in Names, Meaning and Mission -- A Solemnity of the Blessed Virgin Mary, Mother of God / Year A 

Although next Sunday’s gospel centres about the  Circumcision and Naming of Jesus, the central figure in this case is not Him but His mother Mary.  Let us consider some of the biblical foundations for the various meanings attached to the Christian New Year.  In antiquity and in the Scriptures, it is a common belief that the name given to a person is not just a label but part of the personality of the one who bears it.  The name carries will and power.  Jesus of Nazareth was born in Bethlehem to Jewish parents [Mt 1-2; Luke 1-2].  At his conception, it was told by an angel that his name would be "Jesus".  The Hebrew and Aramaic name "Yeshua" (Jesus) is a late form of the Hebrew "Yehoshua" or Joshua.

Eight days after his birth, Jesus underwent circumcision, the enduring sign of the covenant between God and the Jewish people [Luke 2:21-24].  The Greek christos translates the Hebrew mashiah, "anointed one"; by this name Christians confessed their belief that Jesus was the Messiah.  In the New Testament, the name, person and work of God are inseparably linked to those of Jesus Christ.  True disciples of Jesus are to pray in his name [John 14:13-14].  In John 2:23 believing in the name of Jesus is believing in him as the Christ, the Son of God [3:18].  The name of Jesus has power only where there is faith and obedience [Mark 9:38-39]. Believing in the holy name of Jesus leads to confession of the name [Hebrews 13:15].  Calling on this name is salvation.

Solemnity of Mary, Mother of the Lord

"Mary" comes from the Hebrew "Miriam" whose etymology is probably from the Egyptian word meaning "beloved".  She is the disciple par excellence who introduces us to the goodness and humanity of God.  Mary received and welcomed God's word in the fullest sense, not knowing how the story would finally end.  She did not always understand that word throughout Jesus' life but she trusted and constantly recaptured the initial response she had given the angel and literally "kept it alive", "tossed it around", "pondered it" in her heart [Lk 2:19].  It was only on a Friday afternoon at Calvary, some 33 years later, that she would experience the full responsibility of her "yes".

Daughter of Zion

Vatican II gave Mary a new title and role in the Dogmatic Constitution on the Church Lumen Gentium #52.  For the first time, the Church officially referred to her as the "Daughter of Zion", a title with a rich Scriptural foundation.  The title evokes the great biblical symbolism of the Messianic Zion.  Mary is mother both of the Messiah and of the new people of God: the individual person and the whole people being very closely united, in line with the cultural structures of Israel.  For the prophets the Daughter of Zion was the spouse of the Lord when she observed the covenant.  As "Mother Zion", she not only welcomes and represents Israel, but the Church, the People of God of the New Covenant.  Mary is the first Daughter of Zion, leading all of God's people on the journey towards the Kingdom.

Mary’s womanhood is not in itself a sign of salvation but it is significant for the manner and way in which salvation happens.  There is salvation in no other name but that of the man Jesus, but through this woman, Mary, we have humanity's assent to salvation.  The Holy Names of Jesus and Mary are joined together in a very special way.

World Day of Prayer for Peace

The most recent "theme" attached to the Christian New Year has been the "World Day of Prayer for Peace".  Christians are invited to begin a New Year praying for peace.  But this action is not limited only to those who celebrate New Year's on January 1!  The Jewish people, in particular, are deeply united with Christians in praying for peace and making peace.  Our God is peace.  Even though we Christians consider God's intervention in Jesus Christ to be decisive, this intervention did not represent the coming of the messianic kingdom for our Jewish brothers and sisters.

In contemporary Christian theology, we have placed a strong emphasis on the "not yet" dimension of the Christ-event.  As we wait together and work together as Christians and Jews for this messianic kingdom, we must work together especially in the areas of justice and peace.  The Jewish people are privileged partners with Christians in bringing about this kingdom of justice, love and peace.  The messianic kingdom for both Christians and Jews still lies ahead.  It is not enough for us simply to pray for peace.  We must work for peace, together.  That is the work of those who long for the Messiah's kingdom to fully take hold of our lives and our world.

A time to remember and give thanks

New Year's is a time to reminisce about the past and to share hopes for the future.  Authentic religion teaches us a reverence for life and gives us a sense of the holiness of God's name.  When we consider the various meanings attached to Rosh Hashanah and to the Christian New Year, we see some clear parallels.  The God that Jews and Christians worship does not seek the death of sinners, but that they may return to Him and live.  Both Judaism and Christianity teach that to destroy a single life is to destroy an entire world and to sustain a single life is to sustain an entire world.

The Jewish-Christian God speaks this word to all peoples:  'Seek me and live', and 'Choose life'.  Jews and Christians exist to reveal the holiness of God's name and God's sovereignty over all creation.  In a world filled with so many voices and things demanding first place, Judaism and Christianity recognize God as sovereign over all creation.  Finally, Jews and Christians yearn for the day when swords will be turned into plowshares and spears into pruning hooks.

Rosh Hashanah and the Christian New Year are excellent opportunities for the celebration of life, a commitment to uphold its dignity and sacredness, and a plea for its continuance.  They are feasts when we beg to be joined with women and men of good will everywhere, especially with those who know God as the God of the Exodus, and those who know God as the Father of Our Lord Jesus Christ.

At the beginning of this New Year of grace, may the Lord give us an ever deeper sense of the holiness of the names of Jesus and Mary.  May God send us out on mission, to be  instruments and agents of life and peace.

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