BLESSED ARE YOU...

Fourth Sunday in Ordinary Time

The Poor in Spirit

                                    Ir-Raba' Ħadd matul is-Sena                                 

Il-fqar  fl-Ispirtu

Messalin A pp 266

Reading 1      

Zephaniah 2:3; 3:12-13

Seek the LORD, all you humble of the earth, who have observed his law; seek justice, seek humility; perhaps you may be sheltered on the day of the LORD’s anger. But I will leave as a remnant in your midst a people humble and lowly, who shall take refuge in the name of the LORD: the remnant of Israel. They shall do no wrong and speak no lies; nor shall there be found in their mouths a deceitful tongue; they shall pasture and couch their flocks with none to disturb them. This is the Word of The Lord.

L-Ewwel Lezzjoni                 

Qari mill-Ktieb tal-Profeta Sofonija 2, 3; 3,12-13                              

Fittxu lill-Mulej ilkoll, intom, l-umli ta' l-art, li tagħmlu ordnijietu, fittxu l-ġustizzja, fittxu l-umilta'; biex forsi f'jum il-korla tal-Muel ikollkom fejn tiskennu. U nħalli f'nofsok poplu umli u mċekken. U f'isem il-Mulej ifttxu l-kenn dawk li jifdal minn Iżrael. Ma jagħmlux ħażen, ma jgħidux kliem b'ieħor, u lsien qarrieq ma jibqax iżjed f'fommhom, hekk li joqogħdu jirgħu u jistrieħu bla ma jbeżżagħhom ħadd. Il-Kelma tal-Mulej

                 

Responsorial Psalm

Psalm 146:6-7, 8-9, 9-10

The LORD keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Blessed the poor in spirit; the kingdom of heaven is theirs!

.
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. Blessed the poor in spirit; the kingdom of heaven is theirs!

.
The fatherless and the widow the LORD sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Blessed the poor in spirit; the kingdom of heaven is theirs!

Salm Responsorjali                                                              

SAlm 145(146)

Il-Mulej jagħmel ħaqq mill-maħqurin,

u jagħti l-ħobż lill-imġewħin.

Il-Mulej jeħles lill-injassrin.                                 R/

R/   Ħenjin il-foqra fl-ispirtu.

Il-Mulej jiftaħ għajnejn l-għomja;

il-Mulej jerfa' lill-milwijin,

il-Mulej iħobb lill-ġusti;

il-Mulej iħares lill-barranin.                                 R/

R/   Ħenjin il-foqra fl-ispirtu.

Hu iżomm lill-iltim u lill-armla,

imma lill-ħżiena jħarbtilhom triqathom.

Il-Mulej isaltan għal dejjem;

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

R/   Ħenjin il-foqra fl-ispirtu.

Reading 2      

1 Corinthians 1:26-31

Consider your own calling, brothers and sisters. Not many of you were wise by human standards,
not many were powerful, not many were of noble birth. Rather, God chose the foolish of the world to shame the wise, and God chose the weak of the world to shame the strong, and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something, so that no human being might boast before God. It is due to him that you are in Christ Jesus, who became for us wisdom from God, as well as righteousness, sanctification, and redemption, so that, as it is written, “Whoever boasts, should boast in the Lord.” This is the Word of The Lord.

It-Tieni Lezzjoni

Qari mill-Ewwel l-Ittra ta' San Pawl Appostlu lill-Korintin 1, 26-31

Ħuti, qisu s-sejħa tagħkom:  għax m'humiex ħafna fostkom li huma għorrief skond il-qjiesi tad-dinja; m'humiex ħafna s-setgħana, m'humiex ħafna n-nobbli. Imma Alla għażel in-nies boloh għad-dinja biex iħawwad l-għorrief; għażel id-dgħajfa tad-dinja biex  iħawwad il-qawwija; għażel il-mistmerra mid-dinja, u n-nies li ma huma xejn, biex iġib fix-xejn lil dawk li huma xi ħaġa. Hekk ebda bniedem ma jkun jista' jiftaħar quddiem Alla. Minnu li intom tinsabu fi Kristu Ġesu' li sar għalina l-għerf mingħand Alla, ġustizzja, qdusija u fidwa, biex bħalma hu miktub, min jiftaħar, ħa jiftaħar fil-Mulej. Il-Kelma tal-Mulej

Gospel                       

Matthew 5:1-12a

When Jesus  saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him. He began to teach them, saying: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they who mourn, for they will be comforted. Blessed are the meek, for they will inherit the land. Blessed are they who hunger and thirst for righteousness, for they will be satisfied. Blessed are the merciful, for they will be shown mercy. Blessed are the clean of heart, for they will see God. Blessed are the peacemakers, for they will be called children of God. Blessed are they who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven. Blessed are you when they insult you and persecute you and utter every kind of evil against you falsely because of me. Rejoice and be glad, for your reward will be great in heaven.” This is the Word of The Lord.

L-Evanġelju

Qari mill-Evanġelju skond San Mattew 5, 1-12a

F'dak iż-żmien,  kif ra l-folol, Ġesu' tala' fuq il-Muntanja, qagħad bilqiegħda,  u resqu lejh id-dixxipli tiegħu. Fetaħ fommu u qabad  jgħallimhom u jgħid: "Ħenjin il-foqra fl-ispirtu, għax tagħhom hija s-Saltna tas-Smewwiet. Ħenjin l-imnikkta, għax huma jkunu mfarrġa.  Ħenjin ta' qalbhom ħelwa, għax huma jkollhom b'wirthom l-art. Ħenjin dawk li huma bil-ġuħ u bl-għatx tal-ġustizzja, għax huma jkunu  mxebbgħin. Ħenjin  dawk li  jħennu, Għax huma jsibu ħniena. Ħenjin dawk li huma safja f'qalbhom,  għax huma jaraw lil Alla, Ħenjin dawk li jġibu l-paċi, għax huma jissejħu wlied Alla. Ħenjin dawk li huma pperwsegwitati minħabba u s-sewwa, għax tagħhom hija s-Saltna tas-Smewwiet.  Ħenjin intom, meta jgħajrukom u jippersegwitakom u  jaqilgħu kull  xorta ta' ħażen u gideb kontra tagħkom minħabba fija.  Ifirħu u thennew, għax ħlaskom kbir fis-smewwiet. Il-Kelma tal-Mulej.

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Charter for Christian Living and Recipe for Extreme Holiness –

A Biblical Reflection by Fr. Thomas Rosica, CSB

As the Church continues her pilgrim journey throughout history, we need a vision to sustain us and give us hope in the midst of our shadows, ambiguities and sins, our joys and hopes and victories.  That biblical vision is found in the great Christian charter in next Sunday's Gospel passage.  This Gospel often called “the Sermon on the Mount” [Mt 5:1-12a] is the first of the five discourses [5:1-7:29] that are a central part of the structure of Matthew’s Gospel.  The Lucan parallel is the "Sermon on the Plain" [Luke 6:20-49], although some of the sayings in Matthew's "Sermon on the Mount" have their parallels in other parts of Luke.

The careful topical arrangement of the sermon is probably not due only to Matthew's editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes [Matthew 5:3-4, 6, 11-12], a section on the new righteousness with illustrations [5:17, 20-24, 27-28, 33-48], a section on good works, [6:1-6, 16-18], and three warnings [7:1-2, 15-21, 24-27].  Unlike Luke's sermon, Matthew’s text is addressed not only to the disciples but to the crowds.

The formulation “Blessed are (is)” used in this Sunday’s Gospel passage occurs frequently in the Old Testament in the Wisdom literature and in the psalms. Although modified by Matthew, the first, second, fourth, and ninth beatitudes have Lucan parallels (Matthew 5:3; Luke 6:20; Matthew 5:4; Luke 6:21, 22; Matthew 5:6; Luke 6:21a; Matthew 5:11-12; Luke 5:22-23). The others were added by the evangelist and are probably his own composition.

The meaning of the beatitudes

The beatitudes are the great charter for Christian living.  They reveal God's ultimate justice and outline Jesus' prophetic outreach to those who live on the fringes of society.  So many people– the sick, the lame, the poor and the hungry converge on Jesus on that Galilean hillside.  In this awesome biblical scene overlooking the Sea, Jesus puts biblical justice into practice by proclaiming the beatitudes.  Authentic justice is a bonding of one's self with the sick, the disabled, the poor and the hungry.  The crowds that listened to Jesus were awestruck because he spoke with authority, with the force of someone who knew the truth and offered it freely to others.  He was a teacher like no other.

While Sunday’s Gospel is undoubtedly one of the favourite texts for all types of liturgical celebrations, how many people really grasp the radicality of what is being stated or realize that the beatitudes are not simply a lovely introduction to the sermon on the mount but actually the foundation of Jesus’ entire teaching?  We are often at a loss to understand and explain the meaning of the beatitudes beyond the fact that they are words of solidarity, compassion and blessing.  The Aramaic language of Jesus may help us to understand Jesus' teachings in a deeper way.  “Blessed” is the translation of the word “makarioi” used in the Greek New Testament.  If we look further back to Jesus' Aramaic language and vocabulary, we discover that the original word was “ashray,” from the verb “yashar.”  “Ashray” does not have this passive quality.  Instead, it means "to set yourself on the right way for the right goal; to turn around, repent; to become straight or righteous."

When we understand Jesus' words in the Aramaic, we may translate the beatitudes like this: "Get up, go ahead, do something, move, you who are hungry and thirsty for justice; you who desire peace." This reflects Jesus' words and teachings more accurately. We hear him saying to us: Get up, stop complaining, do something about the homeless, about the poor, about the discouraged and disillusioned people around you. "Get up, go ahead, do something, move," Jesus says to his disciples and to us. In this way the beatitudes reveal God's ultimate justice and solidarity with the human condition.

We must hold up the beatitudes as a mirror in which we examine our own lives and consciences.  "Am I poor in spirit? Am I humble and merciful? Am I pure of heart? Do I bring peace? Am I 'blessed,' in other words, happy?  Jesus not only gives us what he has, but also what he is.  He is holy and makes us holy.

Blueprint for Holiness

The beatitudes are also a recipe for extreme holiness.  Holiness is a way of life that involves commitment and activity.  It is not a passive endeavor but rather a continuous choice to deepen one's relationship with God and to then allow this relationship to guide all of one's actions in the world.

Men and women of the beatitudes

The beatitudes were lived out in the life of John Paul II.  He himself was an extraordinary witness who, through his devotion, heroic efforts, long suffering and death, communicated the powerful message of the Gospel to the men and women of our day.  A great part of the success of the Pope’s message is due to the fact that he has been surrounded by a tremendous cloud of witnesses who stood by him and strengthened him throughout his life. In the nearly 27 years of his pontificate, he gave the Church 1338 Blesseds and 482 Saints.

On April 2, 2005, he died a public, global death that stopped the world for several days.  On April 8, 2005, Cardinal Joseph Ratzinger told the world that the Holy Father was watching and blessing us ‘from the window of the Father’s House.”  On Sunday May 1, 2011 only six years after his return to the Father’s house, the Church formally confirmed what many of us have known for so long: not simply “Santo Subito” (“Make him a saint quickly”) but “Santo Sempre” (Saint always).  May we learn from "Papa Wojtyla" how to cross thresholds, open doors, build bridges and proclaim the Gospel to the people of our time. May we become men and women of the beatitudes and beg for a small portion of the fidelity of Peter's witness and the boldness of Paul's proclamation that were so mightily present in Karol Wojtyla -- Pope John Paul II.

When Light Dawned on Humanity

Third Sunday in Ordinary Time

Christ:  The Light of the World

                           It-Tielet Ħadd matul is-Sena  A                             

Messalin A pp 261

Kristu:  id-Dawl tad-Dinja

Reading 1      

ISAIAH 8:23-9:3-1

First the Lord degraded the land of Zebulun and the land of Naphtali; but in the end he has glorified the seaward road, the land west of the Jordan, the District of the Gentiles. Anguish has taken wing, dispelled is darkness: for there is no gloom where but now there was distress. The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom  a light has shone. You have brought them abundant joy and great rejoicing, as they rejoice before you as at the harvest, as people make merry when dividing spoils. For the yoke that burdened them, the pole on their shoulder, and the rod of their taskmaster you have smashed, as on the day of Midian. This is the Word of The Lord.

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Profeta Isaija. 8, 23b- 9,3

Alla, bħalma qabel fl-imgħoddi kien mela bl-għajb l-art ta' Żebulun u l-art ta' Naftali,

hekk issa fl-ahħar isebbaħ it-triq tal-baħar 'l hemm mil-Ġordan, il-Galilija tal-ġnus.

Il-poplu li kien miexi fid-dlam ra dawl kbir; in-nies li joqogħdu fl-art id-dlam dawl idda fuqhom. Int kattart il-ġens, kabbart l-hena; huma ferħu quddiemek, bħalma jifirħu fi żmien il-ħsad, bħalma jifirħu fi qsim il-priża. Għax il-madmad li kien itaqqlu, u l-ħatar ta' fuq spallejh, u l-bastun ta' l-argusżom. int kissirthom bħal f'jum Midjan. Il-Kelma tal-Mulej

                                                                                            

Responsorial Psalm              

PSALM 27:1, 4, 13-14

The LORD is my light and my salvation;
whom should I fear?
The LORD is my life’s refuge;
of whom should I be afraid?
R. The Lord is my light and my salvation.

One thing I ask of the LORD;
this I seek:
To dwell in the house of the LORD
all the days of my life,
That I may gaze on the loveliness of the LORD
and contemplate his temple.
R. The Lord is my light and my salvation.

I believe that I shall see the bounty of the LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.
R. The Lord is my light and my salvation.

Salm Respomsorjali                                                 

Salm 26(27)       

Il-Mulej id-dawl u s-salvazzjoni tiegħi,

minn min għandi nibża?

Il-Mulej hu l-kenn tiegħi

quddiem min għandi nitwerwer?                       

R/  Il-Mulej id-dawl u s-salvazzjoni tiegħi.

Ħaġa waħda tlabt lill-Mulej,

ħaġa waħda nfittex:

li ngħammar f'dar il-Mulej

tul il-jiem kollha ta' ħajti;

biex nigħaxxaq bil-ħlewwa tal-Mulej

jien u nħares lejn it-tempju tiegħu.                    

R/  Il-Mulej id-dawl u s-salvazzjoni tiegħi.

Nemmen li għad nara t-tjieba tal-Mulej f'art il-ħajjin.

Itttama fil-Mulej, żomm sħiħ u qawwi qalbek;

Ittama fil-Mulej.                                    

R/  Il-Mulej id-dawl u s-salvazzjoni tiegħi.

Reading 2                   

1 CORINTHIANS 1:10-13, 17

I urge you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree in what you say, and that there be no divisions among you, but that you be united in the same mind and in the same purpose. For it has been reported to me about you, my brothers and sisters, by Chloe’s people, that there are rivalries among you. I mean that each of you is saying, “I belong to Paul,” or “I belong to Apollos,”  or “I belong to Cephas,” or “I belong to Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? For Christ did not send me to baptize but to preach the gospel, and not with the wisdom of human eloquence, so that the cross of Christ might not be emptied of its meaning. This is the Word of The Lord.

It-Tieni Lezzjoni

Qari mill-Ewwel Ittra ta' San Pawl Appostlu lill-Korintin 1, 10-13,17

Nitlobkom, ħuti, f'isem Sidna Ġesu'  Kristu, biex tkun  taqblu fi kliemkom u ma jkunx  hemm firdiet fostkom. Kunu maqgħduin kif imiss,  ħsieb wieħed u fehma waħda. Ħuti, in-nies ta' Kloji qaluli fuqkom li  fostkom hemm it-tilwim:   irrid ngħid jien, li kull wieħed minnkom qiegħed jgħid: "Jiena ta'  Pawlu" u "jien ta' kefa,""U jiena ta' Kristu."   Jaqaw Kristu mifrud? Forsi Pawlu kien li ssallab għalikom jew f'isem Pawlu tgħammidtu? Kristu ma bagħatnix biex ngħammed  iżda  biex inxandar l-Evanġelu,  mhux bi kliem l-għerf sabiex ma jiġix fix-xejn is-salib ta' Kristu. Il-Kelma tal-Mulej

Gospel                       

MATTHEW 4:12-23

When Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali,  that what had been said through Isaiah the prophet might be fulfilled: Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen.  From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen. He said to them, “Come after me, and I will make you fishers of men.” At once they left their nets and followed him. He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them, and immediately they left their boat and their father and followed him. He went around all of Galilee, teaching in their  synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people. This is the Word of The Lord.

L-Evanġelju

Qari mill-Evanġelju skond San Mattew 4, 12-23

Meta Ġesu' sama'  li kienu arrestaw lil Ġwanni,  warrab lejn il-Galilija.   Telaq minn Nażaret u mar  joqgħod Kafarnahum, qrib il-baħar,  fl-inħawi  ta' Żebulun u Naftali, biex hekk iseħħ dak li kien ingħad  permezz tal-Profeta Isaija, meta qal: "Art ta' Żebelun, u art ta Naftali, it-triq tal-baħar, art 'il hemm mill-Ġordan,  Galilija tal-ġnus! Il-poplu li kien qiegħed fid-dlam ra dawl kbir; dawk li kienu f'art u dell il-mewt idda dawl għalihom."  Minn dak iż-żmien Ġesu' beda jxandar u jgħid: "Indmu għax is-Saltna tas-Smewwiet waslet." Huwa u jdur ma' xatt il-baħar tal-Galilija lemaħ żewġt aħwa,  Xmun jgħidulu Pietru, u ħuħ Indri, qegħdin jixħtu x-xbiek fil-baħar,  għax kienu sajjieda. U qalilhom:  "Ejjew warajja, u nagħmilkom sajjieda tal-bnedmin."    U minnufih telqu x-xbiek, u marru warajh. Wara li mexa minn hemm ra żewġt aħwa oħra,  Ġakbu bin Żebedew u ħuħ Ġwanni, qegħdin fid-dgħajsa ma  missierhom Żebedew  isewwu x-xbiek tagħhom, u sejħilhom. Minnufih telqu d-dgħajsa u lil missierhom, u marru warajh. Ġesu' dar il-Galilija kollha jgħallem fis-sinagogi tagħhom, ixandar l-Evanġelju tas-Saltna u jfejjaq kull xorta ta' mard u dgħufija fost il-poplu. Il-Kelma tal-Mulej

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Biblical reflection by Fr. Thomas Rosica, CSB

In Jesus of Nazareth, Isaiah's Light Dawned on Humanity

Both next Sunday’s first reading from the prophet Isaiah [Is 8:23-9:3] and the Gospel passage [Mt 4:12-23] keep alive the memory of Christmas for us.  "The people who walked in darkness have seen a great light; those who lived in a land of deep darkness– on them a light has shined."   The choral section from the Nativity cycle of Handel’s Messiah never ceases to move me each time I listen to Isaiah’s prophecy set to hauntingly beautiful music… words that reach their crescendo in the announcement of the birth of a child who will be called: “Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace.”  (Isaiah 9:6)  Isaiah’s prophecy forms the first reading that we hear proclaimed each year at the Midnight Mass on Christmas Eve.

The powerful words of consolation were addressed to those who were in darkness and anguish, those who lived in the Galilean areas of Zebulun and Naphtali, lands located between the Sea of Galilee and the Mediterranean Sea.  In today’ Gospel, Isaiah's prophecy of the light rising upon Zebulun and Naphtali (Isaiah 8:22-9:1) is fulfilled in Jesus' residence at Capernaum. Since so much of Jesus' ministry takes place in Galilee, and around the Sea of Galilee, it is important for us to have some historical and geographical understanding of the whole region.  We must know something about the Old Testament history of the land that Jesus made his own.

A land of deep darkness

Immediately preceding chapter 9, Isaiah's testimony has built up a frightening picture of the darkness and distress about to descend upon both Judah and the northern kingdom. What is this terrible fate and darkness of the people and why? After King Ahaz and his people have clearly rejected the Word of God (cf. Is 7:10-12; 8:6a) the Lord declares that he will hide his face from the house of Jacob (8:17) as an indication of his dismay and anger. In a time of anguish and panic due to the wrath of God, people have taken recourse only too easily to mediums and wizards (8:19). But Isaiah observes that it is ridiculous to consult the dead on behalf of the living. In chapter 8:16-22 we read of the terrible fate that could overtake the people: "there is no dawn for this people" (8:20). Instead there is hunger, thirst and misery showing itself in physical as well as spiritual deprivation. People's hearts are darkened and their spirits are greatly disturbed.  They get enraged and curse their sinful king and the God whom they have forsaken.  They live without hope and any consolation. Whether they turn their faces upward or cast their eyes down to the earth, they will see only distress and darkness while they themselves will be thrust into thick darkness (cf. Exodus 10:22; Deuteronomy 28:29).

Such darkness penetrates right into the heart and soul and renders the continuation of human life impossible. But that darkness and distress were not Isaiah's last words.  Precisely upon this land has shone a great light.  A recurring theme in the scriptures is the fact that God acts in the unexpected context, in the unexpected place, in the unexpected time, in the unexpected way.

Isaiah’s hope for the northern peoples

Chapter 9 of Isaiah’s book stands in total contrast to chapter 8.  The opening line of 9:1 forms a transition from the darkness of 8:22. The prophet proclaims a message of hope and consolation as darkness and gloom give way to light and joy.  The great light comes decisively into this profound darkness. It tears people away from their confusion and emptiness, from the violence and tyranny of the oppressor.  The message of 9:1-7 is directed to those people who were in anguish. The darkness and gloom that had settled over the land penetrates right into the heart and soul and renders the continuation of human life impossible.  But this darkness and distress were not Isaiah's last words.  The prophet proclaims a message of hope and consolation as darkness and gloom give way to light and joy.  On the inhabitants of a country in the shadow dark as death, light has blazed forth!

The first result of this great light over the peoples will be the fall of the oppressor- Assyria, who must be defeated no less decisively than Midian had been (Judges 6).  Only after such a decisive defeat can disarmament take place and peace reign. The symbols of the Assyrian oppression: the yoke of their burden, the bar across their shoulders, the rod of their oppressor, shall be broken (9:4). The garments of war shall feed the flames (9:5). The destruction of war-like equipment heralds an age of peace...symbolically described in 2:4 "they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more."

Jesus’ ministry along the Sea of Galilee

In order to accommodate Jesus' move to Capernaum to Isaiah’s prophecy, Matthew speaks of that town as being "in the region of Zebulun and Naphtali" (Matthew 4:13), whereas it was only in the territory of the latter, and he understands the sea of the prophecy, the Mediterranean, as the sea of Galilee.  As Jesus moved along the shore of Sea of Galilee, and on the Sea itself, he shed light onto the lives of many people who had experienced the ravages of war, invasion, occupation and violence in the whole area of Zebulon and Naphthali.

In the gospels of Mark and Matthew, that first encounter with disciples is told very briefly (Mark 1:16-20; Matthew 4:18-22).  Walking along the shore, Jesus meets Simon and his brother Andrew.  They are casting their nets from the shore, probably hoping to catch some of the fish hovering about the warm springs that empty into the sea.  He summons them:  "Come follow me and I will make you fishers of men."  Immediately, we are told, they leave their nets and follow him.  A little further along, he sees James and John, Zebedees' sons.  They are sitting in their boats, mending the nets.  Wearied, perhaps, after a nightlong bout with the sea.  Jesus calls them in the same way; they leave their father and the rest of the crew and follow him.  For Jesus and for those whom he called, the Sea was a place and a moment of conversion. It is along the sea that Jesus calls others to join him in his prophetic ministry and outreach to the poor and the sick.  Pastoral ministry that is authentic and prophetic enters those areas acquainted with strife, pain, anguish, war and violence, and always reaches out and invites others to follow.

Even though the call to follow Jesus was a privilege beyond imagination, there is no attempt to pretend the disciples were ideal people.  They were very real people - contentious, weak at times, often baffled by Jesus.  Even when they understood Jesus and his teaching, the disciples were capable of rejecting and failing him.  The gospel portrayal of the disciples is compassionate because it makes a place for people who struggle to reach their dreams, for people who at times forget their call to greatness.  People like us!  Following Jesus is a risk, as every new way of life is.  Each of us is called to teach as Jesus taught and to heal boldly and compassionately as he did.

Questions for our reflection this week:

This week, in light of these rich biblical texts, take a few moments and ask yourself:  What have been your own moments of conversion?  What experiences or people in your life have been instrumental in deepening your faith?  Who have been the instrumental people in you conversion?  What concrete actions have you taken after a moment of conversion?  How have you invited other people into conversion?  In what ways can we, as disciples of Jesus, share in his mission of teaching and healing today?

Recognising the Lamb

Second Sunday in Ordinary Time

This is the  Lamb of God

                          It-Tieni Ħadd matul is-Sena A                              

Dan hu l-Ħaruf ta' Alla

Messalin A pp 256

Reading 1

ISaiah 49:3, 5-6

The LORD said to me: You are my servant, Israel, through whom I show my glory. Now the LORD has spoken who formed me as his servant from the womb, that Jacob may be brought back to him and Israel gathered to him; and I am made glorious in the sight of the LORD, and my God is now my strength! It is too little, the LORD says,  for you to be my servant, to raise up the tribes of Jacob, and restore the survivors of Israel; I will make you a light to the nations, that my salvation may reach to the ends of the earth. This is the Word of the Lord.

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Profeta Isaija.49, 3,5-6

Il-Mulej qalli: "Iżrael, inti l-qaddej tiegħi, bik jiena nkun imfaħħar." Issa tkellem il-Mulej, li minn ġuf ommi għamilni qaddej tiegħu, biex għandu nraġġa' lura lil Ġakobb, u biex Iżrael jinġabar miegħu mill-ġdid - għax jien kont imfaħħar f'għajnejn il-Mulej, u Alla tiegħi kien il-qawwa tiegħi –u Hu qalli: "Tkun ħaġa żgħira wisq għalik, li inti tkun il-qaddej tiegħi,biex tqajjem it-tribu' ta' Ġakobb, u traġġa lura l-fdal ta' Iżrael. Jien nagħmel minnek dawl għall-ġnus, biex is-salvazzjoni tiegħi sa truf l-art tinfirex." Il-Kelma tal-Mulej

 

Responsorial Psalm

PSALM 40:2, 4, 7-8, 8-9, 10

I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
And he put a new song into my mouth,
a hymn to our God.                                          R/
R/ Here am I, Lord; I come to do your will.

Sacrifice or offering you wished not,
but ears open to obedience you gave me.
Holocausts or sin-offerings you sought not;
then said I, “Behold I come.”                             R/
R/ Here am I, Lord; I come to do your will.

“In the written scroll it is prescribed for me,
to do your will, O my God, is my delight,
and your law is within my heart!”                      R/
R/ Here am I, Lord; I come to do your will.

I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.  R/

R/ Here am I, Lord; I come to do your will.

Salm Responsorjali  

(Salm 39(40)      

Ittamajt b'tama qawwija fil-Mulej;

hu niżel ħdejja u sama' l-għajta tiegħi.

Qegħedli fuq fommi għanja ġdida,

għanja ta' tifħir lil Alla tagħna.                            

R/   Hawn jien, Mulej, ġej nagħmel ir-rieda tiegħek

Int ma titgħaxxaqx b'sagrifiċċji u b'offerti;

imma widnejja int ftaħtli,

 ma tlabtnix vittmi tal-ħruq u tat-tpattija.

Imbagħad jien għedt:  "Hawn jien, ġej."              

R/   Hawn jien, Mulej, ġej nagħmel ir-rieda tiegħek

Fil-bidu tal-ktieb hemm miktub fuqi

li nagħmel ir-rieda tiegħek.

Alla tiegħi, dan jogħġobni:

il-liġi tiegħek ġewwa qalbi.                                

R/   Hawn jien, Mulej, ġej nagħmel ir-rieda tiegħek

Xandart il-ġustizzja f'ġemgħa kbira;

xufftejja ma żammejthomx magħluqa.

Mulej, dan inti tafu.                                          

R/   Hawn jien, Mulej, ġej nagħmel ir-rieda tiegħek

Reading 2

1 CORinthians 1:1-3

Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes our brother, to the church of God that is in Corinth, to you who have been sanctified in Christ Jesus, called to be holy, with all those everywhere who call upon  the name of our Lord Jesus Christ, their Lord and ours. Grace to you and peace from God our Father and the Lord Jesus Christ. This is the Word of the Lord.

It-Tieni Lezzjoni                                                                   

Bidu ta' l-Ewwel Ittra lill-Korintin 1,  1-3

Pawlu, li Alla ried isejjaħlu biex ikun appostlu ta' Kristu Ġesu', u Sosteni ħuna, lill-Knisja ta' Alla li qiegħda f'Korintu; lil dawk li tqaddsu fi Kristu Ġesu', imsejħa biex ikunu  qaddisin flimkien ma' dawk  kollha li f'kull pajjiż isejħu  l-isem ta' Ġesu' Kristu, is-Sid tagħhom u tagħna,  grazzja u sliem mingħand Alla  missierna u l-Mulej Ġesu' Kristu.  Il-Kelma tal-Mulej

 

Gospel                                      

JohN 1:29-34

John the Baptist saw Jesus coming toward him and said, “Behold, the Lamb of God, who takes away the sin of the world. He is the one of whom I said, ‘A man is coming after me who ranks ahead of me because he existed before me.’ I did not know him, but the reason why I came baptizing with water was that he might be made known to Israel.” John testified further, saying, “I saw the Spirit come down like a dove from heaven and remain upon him. I did not know him, but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the Holy Spirit.’ Now I have seen and testified that he is the Son of God.” This is the Word of the Lord.

L-Evanġelju

Qari mill-Evanġelju skond San Ġwann 1, 29-34

 F'dak iż-żmien, Ġwanni, ra lil Ġesu' riesaq lejħ u qal: "Araw il-Ħaruf ta' Alla, li jneħħi d-dnub tad-dinja. Dan hu li għalih għedtilkom:  "Warajja ġej bniedem li hu aqwa minni, għax kien qabli."   Anqas jien stess ma kont nafu, imma jien għalhekk ġejt ngħammed bl-ilma, biex hu jkun mgħarraf lil Iżrael." U Ġwanni xehed għalih u qal:  "Jiena rajt l-Ispirtu nieżel mis-sema bħal ħammiema u joqgħod fuqu.  Tabilħaqq,  anqas jien  ma kont nafu; imma dak li bagħatni ngħammed bl-ilma, hu stess qalli: "Fuq min tara l-Ispirtu jinżel u joqgħod,  dak hu li jgħammed bl-Ispirtu s-Santu." "Dan rajtu b'għajnejja, u għalhekk xhedt, dan hu l-Iben ta' Alla." Il-Kelma tal-Mulej

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Commentary:

Recognizing Agnus Dei and other Martyrs -- 

A Biblical Reflection by Fr. Thomas Rosica, CSB

In next Sunday's Gospel passage (John 1:29-34), the figure of John the Baptist appears once again almost as if to send us back to Advent...to look carefully at the evidence of the Baptizer and of Jesus, and to make some decisions about our own lives.  The evangelist John’s account of the Baptism of Jesus is very different from the other three evangelists, and the historical situation explains why.  John’s gospel text shows no knowledge of the tradition (Luke 1) about the kinship of Jesus and John the Baptist. In the Fourth Gospel, John's baptism is not connected with forgiveness of sins; its purpose is revelatory, that Jesus may be made known to Israel.  For John, a simple chronicle of events is never enough; the important thing is that events excite a personal testimony about Jesus.

The evangelist John is very intent on counteracting a movement that regarded John the Baptist as superior to Jesus.  He does not narrate the baptism event; instead, he puts the meaning of the baptism into John the Baptist's testimony.  He has the Baptizer publicly profess his raison d’être: "The reason why I came...was that he [Jesus] might be made known."

Recognizing Jesus

How did John the Baptist finally come to recognize Jesus?  He combined the stirrings of the one who sent him to baptize with his knowledge of what the prophets had said and his encounters with penitents and sceptics.  John realized that when he met someone whose speech and action showed that a special Spirit was at work, that's the one he should recognize as the one who would baptize with the Holy Spirit and with fire.  Even for the Baptist, it took time and several sightings before he would recognize that the one the Spirit was resting on was Jesus of Nazareth.  His recognition did not come spontaneously, nor was it self-evident.  It came gradually because it was imbedded in such familiar surroundings.

Having established the true Christian view of the relationship between Jesus and the Baptizer, the writer of the Fourth Gospel concentrates on demonstrating that Jesus is, indeed, the Servant of God as foretold in Isaiah's Servant Songs.  Sunday's first reading [Isaiah 49:3, 5-6] is the second of Isaiah's four "Suffering Servant Songs."

The voice from heaven instructs the Baptizer that the one on whom the Spirit descends is the Chosen One; he is the one who baptizes with the Holy Spirit.  The last sentence of Sunday's Gospel expresses the very conviction that we should all experience after hearing John the Baptist's "evidence."  Each of us should be inspired to say, "I have seen for myself...' This is God's chosen One!' (v 34)"  It is that conviction, rooted quietly yet firmly in our hearts, that will enable us to be ‘lumen gentium:’ a light to the nations.

The Lamb of God

In v 29 of this Sunday’s Gospel we read that when John the Baptist saw Jesus coming toward him, he said, “Behold, the Lamb of God, who takes away the sin of the world.”  The expression “lamb of God” is loaded with meaning and it is good to be aware of the full implications of that word that we pray each time we celebrate mass.  The background for the title ‘lamb of God” may be the victorious apocalyptic lamb who would destroy evil in the world (Rev 5-7; 17:14); the paschal lamb, whose blood saved Israel (Exodus 12); and/or the suffering servant led like a lamb to the slaughter as a sin-offering (Isaiah 53:7, 10).

Sheep and lambs are symbolic in the New Testament not only of Christ but also of his followers; in these cases Jesus becomes the shepherd and they become his flock. Jesus searches for the lost sheep until he has found it, leaving all the "safe" sheep to look after themselves in the meanwhile.

Christ, as the victim who reveals God's love for us, is often symbolized by a lamb. For Christians, he is the "lamb" described in the Book of Isaiah: "harshly dealt with, he bore it humbly; he never opened his mouth: like a lamb that is led to the slaughterhouse, like a sheep that is dumb before its shearers, he never opened his mouth."

When Peter is entrusted with the flock of the Lord, Peter is told to "feed" his sheep and lambs. Jesus sends his followers out into the world with no weapons, no money, no power - "like sheep among wolves."  People who die for believing in the Gospel of Jesus Christ, for not defending themselves by partaking in violence, imitate Christ. To be martyred is to be "like a lamb that is led to the slaughterhouse."  Lambs suffer violence; they do not inflict it. They are universal symbols of innocence.  Lambs have always been favourite animals for sacrifice.  When John the Baptist refers to Jesus as “the lamb of God”, he means that Jesus was the Messiah, the one who in his life and death would reveal the true nature of God.

The Real Meaning of Martyr

Baptism gives us the grace of giving witness, and sometimes that might lead to the ultimate witness of laying down our very lives because we are associated with and marked by Jesus Christ.  A martyr [Greek: a witness] is a person who, for the Christian faith, freely and patiently suffers death at the hands of a persecutor.  Martyrs choose to die rather than deny their faith by word or deed.  They suffer patiently after the example of Christ, they do not resist their persecutors.  True martyrs die for holy causes.  False martyrs die for the most unholy of causes.  The era of martyrdom is not something of the past.  It is still taking place all around us today.  In fact, the last century was one of incredible Christian martyrdom.

The early Christians, who bore witness to the truth of those facts upon which Christianity rests, were liable at any time to be given a choice between death and denial of their testimony.  Many of them, refusing to deny Christ, actually suffered death.

Martyrdom gives credibility to authentic Christian witnesses who do not seek power or gain, but give their own lives for Christ. They show to the world the power, weaponless and full of love for men, that is given to those who follow Christ to the point of the total donation of their existence. Thus Christians, from the dawn of Christianity until our own time, have undergone persecution on account of the Gospel, as Jesus proclaimed beforehand: If they persecuted me, they will also persecute you (John 15:20)."

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