The kingdom of Heaven

Twenty-Sixth Sunday in Ordinary Time

Is-Sitta u għoxrin Ħadd matul is-Sena

Missalin A  p 384

Reading 1 

Ezekiel 18:25-28

Thus says the LORD: You say, "The LORD's way is not fair!" Hear now, house of Israel: Is it my way that is unfair, or rather, are not your ways unfair? When someone virtuous turns away from virtue to commit iniquity, and dies, it is because of the iniquity he committed that he must die. But if he turns from the wickedness he has committed, he does what is right and just, he shall preserve his life; since he has turned away from all the sins that he has committed, he shall surely live, he shall not die. This is the Word of the Lord.

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Profeta Eżekjel          , 18, 25 -28

Dan jgħid il-Mulej: "Intom tgħidu: "M'hijiex sewwa l-imġiba tal-Mulej!" Issa isimgħu dar Eżrael:  Forsi l-imġiba tiegħek m'hijiex  sewwa?   Mhux l-imġiba tagħkom li m'hijiex sewwa? Jekk wieħed ġust jitbiegħed mill-ġustizzja tiegħu u jagħmel il-ħażen, u jmut minħabba dan, minaba ħżunitu jkun miet.  Imma jekk il-midneb jerġa' lura mid-dnub li jkun għamel,u jagħmel il-ħaqq u l-ġustizzja, hu jsalva ruħu. Għax ikun intebaħ u rega' lura mid-dnubiet kollha li jkun għamel, u jibqa' ħaj u ma jmutx." Il-Kelma tal-Mulej

Responsorial Psalm 

Psalm 25:4-5, 8-9, 10, 14.

Your ways, O LORD, make known to me;
teach me your paths,
guide me in your truth and teach me,
for you are God my savior.
R. Remember your mercies, O Lord.

Remember that your compassion, O LORD,
and your love are from of old.
The sins of my youth and my frailties remember not;
in your kindness remember me,
because of your goodness, O LORD.
R. Remember your mercies, O Lord.

Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
and teaches the humble his way.
R. Remember your mercies, O Lord.

Salm Responsorjali                                                          

(Salm 24 (25)

     R/   Ftakar fil-ħniena u t-tjieba tiegħek, Mulej.

Triqatek, Mulej, għarrafni,

il-mogħdijiet tiegħek għallimni.

Mexxini fis-sewwa tiegħek u għallimni,

għax int Alla tas-salvazzjoni tiegħi.

Għalik nixxennaq il-jum kollu.              R/

Ftalar fil-ħniena u fit-tjieba tiegħek,

għax huma minn dejjem, Mulej.

Tiftakarx  fil-ħtijiet u fid-dnubiet ta' żgħożiti,

inti tajjeb, Mulej;

ftakar  fija skond it-tjieba tiegħek.                    R/

Tajjeb u sewwa l-Mulej;

għalhekk juri triqtu lill-ħatja.

Imexxi l-imsejkna fis-sewwa,

jgħallem lill-fqajrin it-triq tiegħu.                       R/

Reading 2 

Philippians 2:1-11

Brothers and sisters: If there is any encouragement in Christ, any solace in love, any participation in the Spirit, any compassion and mercy, complete my joy by being of the same mind, with the same love, united in heart, thinking one thing. Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves, each looking out not for his own interests, but also for those of others. Have in you the same attitude that is also in Christ Jesus, Who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to the point of death, even death on a cross. Because of this, God greatly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.  This is the Word of the Lord.

It-Tieni Lezzjoni

Qari mill-Ittra ta' San Pawl Appostlu lill-Filippin l 2. 1 -11

Ħuti, jekk hemm fikom xi faraġ fi Kristu,  jekk hemm xi kelma ta' ħlewwa fl-imħabba; jekk hemm xi xirka fl-Ispirtu; jekk hemm xi ħniena u mogħdrija;  kunu feħma waħda u mlewni bil-ferħ!   Ħa jkollkom l-istess imħabba, u ruħ waħda u ħsieb wieħed. Tagħmlu xejn b'pika ta' partit, anqas għall-ftaħir fieragħ imma kunu umli u kull wieħed minnkom iqis lill-ieħor aħjar minnu.    Ħadd minnkom ma għandu jfittex li jaqbillu, imma li jaqbel lil ħaddieħor. Aħsbu bħalma kien jaħseb Kristu Ġesu'; hu li għad li kellu n-natura ta' Alla, ma qagħadx ifittex tiegħu li hu daqs Alla, iżda xejjen lilu nnifsu billi ħa n-natura ta' lsir; sar jixbah lill-bnedmin, u deher minn barra bħala bniedem, ċekken lilu nnifsu, billi obda sal-mewt, anzi sal-mewt tas-salib . għalhekk Alla għollieh sas-smewwiet u żejnu bl-isem li hu fuq kull isem, biex fl-isem ta' Ġesu'  fis-sema, fl-art u f'qiegħ l-art – il-ħlejjaq kollha jinżlu għarkubbtejhom, u kull ilsien jistqar: "Ġesu' Kristu hu l-Mulej," għall-glorja ta' Alla l-Missier. Il-Kelma tal-Mulej

Gospel 

Matthew 21:28-32

Jesus said to the chief priests and elders of the people: "What is your opinion? A man had two sons. He came to the first and said, 'Son, go out and work in the vineyard today.' He said in reply, 'I will not, ' but afterwards changed his mind and went. The man came to the other son and gave the same order. He said in reply, 'Yes, sir, 'but did not go. Which of the two did his father's will?" They answered, "The first." Jesus said to them, "Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you. When John came to you in the wa y of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him." This is the Word of the Lord.

L-Evanġelju

Qari mill-Evanġelju skond San Mattew  23, 28 – 32

F'dak iż-żmien, Ġesu' qal lill-qassisin il-kbar u lix-xjuħ tal-poplu: "Intom x'jidhrilkom?  Kien hemm raġel li kellu żewġ ulied. Resaq fuq il-kbir u qallu:   "Ibni, llum mur aħdem l-għalqa tad-dwieli." U dak qallu:  "Ma rridx."   Iżda mbagħad biddel il-fehma  u mar. Resaq fuq l-ieħor u qallu l-istess.   "Arani sejjer, sidi,"  qallu dan u ma mar xejn.   Min minnhom it-tnejn għamel kif ried il-missier?" "L-ewwel wieħed,"  weġbuh.  U qalilhom Ġesu':  "Tassew, ngħidilkom, li l-pubblikani u n-nisa tat-triq deħlin qabilkom fis-Saltna ta' Alla.  Għax Ġwanni ġie għandkom miexi fit-triq tal-ġustizzja, u intom  ma emmintuħx iżda l-pubblikani u n-nisa tat-triq emmnuh;  u għalkemm intom rajtu dan kollu, bqajtu sa l-aħħar ma biddiltux il-fehma tagħkom, u ma emmintuħx. Il-Kelma tal-Mulej    

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Prostitutes Will Enter the Kingdom Before You

Gospel Commentary for the 26th Sunday in Ordinary Time

Fr. Raniero Cantalamessa, OFMCap, Pontifical Household Preacher

"Jesus said to the chief priests and elders of the people: ‘What is your opinion? A man had two sons. He came to the first and said, "Son, go out and work in the vineyard today." He said in reply, "I will not," but afterward changed his mind and went. The man came to the other son and gave the same order. He said in reply, "Yes, sir," but did not go. Which of the two did his father's will?' They answered, ‘The first.'"

The son who says "yes" and does "no" represents those who knew God and followed his law to a certain extent but did not accept Christ, who was "the fulfillment of the law." The son who says "no" and does "yes" represents those who once lived outside the law and will of God, but then, with Christ, thought again and welcomed the Gospel.

From this Jesus draws the following conclusion before the chief priests and elders: "Truly, I say to you, even the publicans and prostitutes will enter the Kingdom of God before you."

No saying of Christ has been more manipulated than this. Some have ended up creating a kind of evangelical aura about prostitutes, idealizing them and opposing them to those with good reputations, who are all regarded without distinction as hypocritical scribes and Pharisees. Literature is full of "good" prostitutes. Just think of Verdi's "La Traviata" or the meek Sonya of Dostoevsky's "Crime and Punishment"!

But this is a terrible misunderstanding. Jesus is talking about a limited case, as it were. "Even" the prostitutes, he wants to say, are going to enter the Kingdom of God before you. Prostitution is seen in all its seriousness and taken as a term of comparison to point out the gravity of the sin of those who stubbornly reject the truth.

We do not see that, moreover, idealizing the category of prostitute, we also idealize that of publican, which is a category that always accompanies it in the Gospel. The publicans, who were employees of the Roman tax collection agencies, participated in the unjust practices of these agencies. If Jesus links prostitutes and publicans together, he does not do this without a reason; they have both made money the most important thing in life.

It would be tragic if such passages from the Gospel made Christians less attentive to combating the degrading phenomenon of prostitution, which today has assumed alarming proportions in our cities. Jesus had too much respect for women to not suffer beforehand for that which she will become when she is reduced to this state. What he appreciates in the prostitute is not her way of life, but her capacity to change and to put her ability to love in the service of the good. Mary Magdalene, who converted and followed Jesus all the way to the cross, is an example of this (supposing that she was a prostitute). 

What Jesus intends to teach with his words here he clearly says at the end: The publicans and prostitutes converted with John the Baptist's preaching; the chief priests and the elders did not. The Gospel, therefore, does not direct us to moralistic campaigns against prostitutes, but neither does it allow us to joke about it, as if it were nothing.

In the new form under which prostitution presents itself today, we see that it is now able to make a person a significant amount of money and do so without involving them in the terrible dangers to which the poor women of previous times, who were condemned to the streets, were subjected. This form consists in selling one's body safely through cameras. What a woman does when she loans herself to pornography and certain excessive forms of advertisement is to sell her body to the eyes if not to contact. This is certainly prostitution, and it is worse than traditional prostitution, because it is publicly imposed and does not respect people's freedom and sentiments.

But having denounced these things as we must, we would betray the spirit of the Gospel if we did not also speak of the hope that these words of Christ offer to women, who, on account of various circumstances (often out of desperation), have found themselves on the street, for the most part victims of unscrupulous exploitation. The Gospel is "gospel," that is, "glad tidings," news of ransom, of hope, even for prostitutes. Indeed, perhaps it is for them first of all. This is how Jesus wanted it.  [Translated from the Italian original by Zenit]           

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How Fair Is God?

                                   Twenty-Fifth Sunday in Ordinary Time

Il-Ħamsa u għoxrin Ħadd matul is-Sena

Missalin A  p 379

Reading 1 

Isaiah 55:6-9

Seek the LORD while he may be found, call him while he is near. Let the scoundrel forsake his way, and the wicked his thoughts; let him turn to the LORD for mercy; to our God, who is generous in forgiving. For my thoughts are not your thoughts, nor are your ways my ways, says the LORD. As high as the heavens are above the earth, so high are my ways above your ways and my thoughts above your thoughts. This is the Word of the Lord.

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Profeta Isaija 55, 6-9

Fittxu l-Mulej sekemm tistgħu ssibuh, sejħulu sakemm hu fil-qrib! Ħa jħalli triqtu l-midneb, u l-bniedem il-ħażin feħmietu; ħa jerġa' lura għand il-Mulej u jħenn għalih, għand Alla tagħna għax hu jaħfer ħafna. Il-fehmiet tiegħi m'humiex fehmietkom, u t-triqat tiegħi m'humiex triqatkom.  Oraklu tal-Mulej. Għax daqs kemm huma ogħla s-smewwiet mill-art, daqshekk ieħor huma triqati 'l fuq minn triqatkom, u l-fehmiet tiegħi mill-fehmiet tagħkom. Il-Kelma tal-Mulej

Responsorial Psalm 

PSALM 145:2-3, 8-9, 17-18

Every day will I bless you,
and I will praise your name forever and ever.
Great is the LORD and highly to be praised;
his greatness is unsearchable.
R. The Lord is near to all who call upon him.

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. The Lord is near to all who call upon him.

The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. The Lord is near to all who call upon him.

Salm Responsorjali                                                                                              

Salm 144(145)

Kuljum irrid inbierkek,

u nfaħħar ismek għal dejjem ta' dejjem.

Kbir il-Mulej, ta' min ifaħħru bil-bosta,

bla tarf il-kobor tiegħu.                        

R/   Qrib il-Mulej lejn kull min isejjaħlu.

Twajjeb u ħanin il-Mulej,

Idumbiex jagħdab u kollu tjieba.

Twajjeb ma' kulħadd il-Mulej,

Tjubitu fuq kull ma għamel.                

R/   Qrib il-Mulej lejn kull min isejjaħlu.

Ġust il-Mulej fl-imġieba tiegħu kollha,

twajjeb f'dak kollu li għamel.

Qrib il-Mulej lejn kull min isejjaħlu

lejn kull min isejjaħlu fis-sewwa.                    

R/   Qrib il-Mulej lejn kull min isejjaħlu.

Reading 2 

Philippians 1:20c-24, 27a

Brothers and sisters: Christ will be magnified in my body, whether by life or by death.  For to me life is Christ, and death is gain.  If I go on living in the flesh, that means fruitful labour for me.  And I do not know which I shall choose.  I am caught between the two.  I long to depart this life and be with Christ, for that is far better.  Yet that I remain in the flesh is more necessary for your benefit. Only, conduct yourselves in a way worthy of the gospel of Christ. This is the Word of the Lord.

It-Tieni Lezzjoni

Qari mill-Ittra lil-Filippini 1, 20c-24, 27a

Ħuti, Krisu jkun imsebbaħ fil-ġisem tiegħi, sew jekk ngħix u sew jekk immut. Għax għalija l-ħajja hi Kristu, u l-mewt hi rebħ. Jekk għandi nibqa' ħaj fil-ġisem, dan ifisser li  għandi nagħti l-frott tax-xogħol tiegħi. X'naqbad nagħmel ma nafx;  ninsab bejn ħaltejn. Min-naħa l-waħda, nixtieq nintemm u nkun ma'  Kristu, li jkun ħafna aħjar għalija;  min-naħa l-oħra, jekk nibqa' ngħix fil-ġisem, ikun ħafna aħjar għalikom. Ħaġa waħda ngħidilkom:  ġibu ruħkom kif jixraq lill-Evanġelju ta' Kristu. Il-Kelma tal-Mulej

Gospel 

Matthew 20:1-16a

Jesus told his disciples this parable: "The kingdom of heaven is like a landowner who went out at dawn to hire labourers for his vineyard.  After agreeing with them for the usual daily wage, he sent them into his vineyard.  Going out about nine o'clock, the landowner saw others standing idle in the marketplace, and he said to them, 'You too go into my vineyard, and I will give you what is just.' So they went off.  And he went out again around noon, and around three o'clock, and did likewise.  Going out about five o'clock, the landowner found others standing around, and said to them, 'Why do you stand here idle all day?' They answered, 'Because no one has hired us.' He said to them, 'You too go into my vineyard.' When it was evening the owner of the vineyard said to his foreman, 'Summon the labourers and give them their pay, beginning with the last and ending with the first.' When those who had started about five o'clock came, each received the usual daily wage.  So when the first came, they thought that they would receive more, but each of them also got the usual wage. And on receiving it they grumbled against the landowner, saying, 'These last ones worked only one hour, and you have made them equal to us, who bore the day's burden and the heat.' He said to one of them in reply, 'My friend, I am not cheating you.  Did you not agree with me for the usual daily wage?  Take what is yours and go.  What if I wish to give this last one the same as you?  Or am I not free to do as I wish with my own money?  Are you envious because I am generous?' Thus, the last will be first, and the first will be last." This is the Word of the Lord.

Evanġelju

Qari skond San Mattew 20: 1-16

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu din  il-parabbola:    "Is-Saltna tas-Smewwiet tixbah lil  wieħed sid li ħareg filgħodu kmieni ħafna biex  isib nies tax-xogħol u jħaddimhom fl-għalqa  tiegħu tad-dwieli.  Ftiehem ma' xi ħaddiema b'dinar kull jum u bagħathom fl-għalqa.  Ħareġ ukoll madwar  it-tielet siegħa, ra oħrajn qegħdin fil-pjazza, bla xogħol,  u qalilhom:   "Morru intom ukoll l-għalqa, u nagħtikom  li jkun ħaqqkom"    U marru.  Raġa' ħareġ għal xi s-sitt  siegħa u mbagħad għal  xi d-disgħa siegħu, u għamel l-istess.    Għall-ħabta  tal-ħdax-il siegħa raġa ħareġ u sab oħrajn  qiegħda, u qalilhom:  "Għaliex qegħdin hawn il-jum kollu  ma tagħmlu xejn?"   Qalulu:  'Għax ħadd ma qabbadna."  Qalilhom:   "Morru intom ukoll l-għalqa." Għal fil-għaxija mbagħad sid l-għalqa qal lill-prokoratur  tiegħu:    "Sejjaħ lill-ħaddiema u ħallashom, ibda minn  dawk li ġew l-aħħar  u spiċċa b'dawk ta' l-ewwel."   Ġew dawk li daħlu għax-xogħol fil-ħdax-il siegħa u ħadu  dinar kull wieħed.  Ġew ta' l-ewwel, u stennew li kienu se  jirċievu iktar, iżda huma wkoll ħadu dinar kull  wieħed.    Huma u jitħallsu qabdu jgemgmu kontra s-sid u jgħidu: "Dawn ta' l-aħħar siegħa waħda għamlu, u int qisthom  bħalna li  tgħabbejna bil-piż tal-jum u s-sħana!"   Qabeż is-sid u qal lil  wieħed minnhom:  "Ħabib, minn  xejn ma nqastek jien;  mhux  b'dinar ftehemt miegħi?   Ħu li jmissek u itlaq.  Lil dan ta' l-aħħar irrid nagħtih daqs kemm tajt lilek.  Ma nistax nagħmel li rrid bi ħwejjġi jien?  Jew qiegħed tgħir għax jien qalbi tajba?" Hekk ta' l-aħħar jiġu l-ewwel, u ta' l-ewwel jiġu l-aħħar." Il-Kelma tal-Mulej

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“Are you envious because I am generous?”

A reflection on the Gospel of the 25th Sunday in Ordinary Time, Year A, by Fr. Thomas Rosica, CSB

When Jesus teaches through parables, he expresses profound truths with simple stories and images that engage minds and hearts. In the Old Testament, the use of parables reflects an ancient, culturally universal method of teaching an ethical lesson applicable to everyday life, by using symbolic stories with concrete characters and actions. Most of the time, the original audience that first heard these stories was left to draw their own conclusions. Other times, the evangelists provided an explanation of Jesus’ story. Often the indirectness of parables makes the wisdom of Jesus inaccessible to hostile literalists.

The parable of the workers in the vineyard in today’s Gospel (Matthew 20:1-16) serves as a corrective to false notions of entitlement and merit. The story reflects the socio-economic background of Palestine at the time of Jesus. The parable is offensive to us and it challenges our sense of justice. In order to grasp the full impact of the story, it is essential to understand the sequence of events in the parable. The householder hires labourers for his vineyard about 6:00 a.m. for a denarius, which would be considered a fair day’s wage. We are already given a hint of the householder’s generosity as he engages labourers at varying hours during the day. Could it be that the householder has a compassionate concern for the unemployed and their families as opposed to actually needing them for the harvest? The question is open-ended.

The workers who were hired first appeal to common sense, equitable treatment, logic, and reason. Their complaint is not necessarily that the last hired received a payment, but that if the householder was so generous with the last, then certainly he might provide them with a “bonus” for having endured the heat of the whole day. Some interpreters have attempted to minimize this breach of fairness by explaining that perhaps the quality of work done by the late-comers during the last hour was equivalent to the work done the entire day by the others. Certain others use the rationale that a contract is indeed a contract, and therefore the labourers hired at the beginning of the day have no reason whatsoever to argue about the wages due to them. The fact of the matter is that from the purely human, logical point of view, they had reason to complain. However, this parable is not about ethical and fair labour management, but rather about the radical nature of God’s generosity, compassion, and the in-breaking Kingdom.

The radical moment of the parable (as indicated by 19:30 and 20:16) is noted in 20:8-9 as those who were employed not only receive payment in reverse order, but also receive equal payment for their efforts! The parable reaches its crescendo in verse 15 with the question: “Or am I not free to do as I wish with my own money? Are you envious because I am generous?” The owner of the vineyard reserves the right to pay his employees not on the basis of their own merits but rather on the basis of his own compassion.

Generosity condemned as injustice

In today’s parable, why should such generosity be condemned as injustice? This idea finds its roots and deepest meaning in the Old Testament understanding of God the Creator who is good and generous to all who turn to him. This is the God in whom Jesus believed and lived, but in the person of Jesus, the divine compassion, mercy, and goodness surpass the divine justice. Therefore all who follow Jesus as his disciples and friends must imitate this extraordinary compassion and lavish generosity and never question, deny, or begrudge it.

The God and Father of our Lord Jesus Christ reveals his identity to us in today’s first reading from the prophet Isaiah: “For my thoughts are not your thoughts, neither are your ways my ways, says the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” (Isaiah 55:8-9)

We are like the eleventh-hour workers

Perhaps many of us feel strongly with the disgruntled workers of verse 12. How often have we known whimsical employers who have compensated lazy or problematic workers far too generously, rather than acknowledging the faithful, dedicated, day-in day-out workers. We may ask ourselves: How can God be so unfair? How can God overlook his most faithful workers? Underneath this parable is the issue of bargaining with God. From the very beginnings of religion it has been assumed that we mortals can bargain with the gods to obtain from them what we want.

How many times have we experienced this in our belonging to and service in the Church? Some may grumble and claim that their long, dedicated, tireless service qualifies them instantly for higher pay, higher rank, and greater privilege and prestige. It is precisely at moments like this that we must humbly acknowledge that we are like those eleventh-hour workers. Not one of us deserves the blessings that God has prepared for us. Our grumbling and lateral gazing often leads to serious resentments that are hard to shake off. All our good works give us no claim upon God. How much less do we have the right to demand, even if we have done everything we ought to do, that we should be honoured and rewarded by God in a special manner as if we were such meritorious, indispensable persons in his service? The word “entitlement” does not exist in the vocabulary of the Kingdom of God.

The only remedy to such sentiments is to look upon the merciful face of Jesus and thus recognize God’s lavish generosity in the flesh. Human logic is limited, but the mercy and grace of God know no limits or boundaries. God doesn’t act by our standards. This means that we must see and accept God in our sister and brother, just as God has wished them to be. When God chooses a person, granting him/her particular graces, blessings, or gifts, God does not reject the other person nor deprive him/her of his grace. God’s graces and blessings are boundless, and each person receives his or her own share. God’s choice of a person or people should not be a cause of pride for those chosen, or of rejection for those not chosen. It is only when both parties live in humility and simplicity, and recognize together a God of love and mercy at work in their lives that they will begin to learn the real meaning of love and justice, and finally come to reconciliation and deep, mutual understanding.

For your reflection

In the New Testament, Jesus teaches us that we must overcome jealousy and envy. This is brought out in Sunday’s parable of the labourers who come to work at different times of the day, but receive the same salary nevertheless. Those who came at the first hour grumbled against the landowner. “He said to one of them in reply, ‘My friend, I am not cheating you... Are you envious because I am generous?’” (Matthew 20:13-15)

Consider these two sections from the Catechism of the Catholic Church (#2552-2553)

:

“The tenth commandment forbids avarice arising from a passion for riches and their attendant power.

“Envy is sadness at the sight of another’s goods and the immoderate desire to have them for oneself. It is a capital sin.

Envy is that fault in the human character that cannot recognize the beauty and uniqueness of the other, and denies them honour. In order to approach God, who is total goodness, beauty, and generosity, this attitude must be broken from within. Envy can no longer see.

Our eyes remain nailed shut. Envy and avarice are sins against the tenth commandment. What can we do to move beyond this blindness and hardness of heart?

Caritas in Veritate

In light of Sunday’s Gospel about compensation, I offer you section #63 of Pope Emeritus Benedict XVI’s Encyclical Letter Caritas in Veritate “On Integral Human Development in Charity and Truth”:

“No consideration of the problems associated with development could fail to highlight the direct link between poverty and unemployment. In many cases, poverty results from a violation of the dignity of human work, either because work opportunities are limited (through unemployment or underemployment), or “because a low value is put on work and the rights that flow from it, especially the right to a just wage and to the personal security of the worker and his or her family.” For this reason, on 1 May 2000 on the occasion of the Jubilee of Workers, my venerable predecessor Pope John Paul II issued an appeal for “a global coalition in favour of ‘decent work,’” supporting the strategy of the International Labour Organization. In this way, he gave a strong moral impetus to this objective, seeing it as an aspiration of families in every country of the world. What is meant by the word “decent” in regard to work? It means work that expresses the essential dignity of every man and woman in the context of their particular society: work that is freely chosen, effectively associating workers, both men and women, with the development of their community; work that enables the worker to be respected and free from any form of discrimination; work that makes it possible for families to meet their needs and provide schooling for their children, without the children themselves being forced into labour; work that permits the workers to organize themselves freely, and to make their voices heard; work that leaves enough room for rediscovering one's roots at a personal, familial and spiritual level; work that guarantees those who have retired a decent standard of living.”

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Forgive your brother as God forgives you!

Twenty-Fourth Sunday in Ordinary Time  A

L-Erbgħa u għoxrin Ħadd matul is-Sena   2017

Missalin A  p 374

Reading 1 

Sirach 27:30-28:7

Wrath and anger are hateful things, yet the sinner hugs them tight. The vengeful will suffer the LORD's vengeance, for he remembers their sins in detail. Forgive your neighbor's injustice; then when you pray, your own sins will be forgiven. Could anyone nourish anger against another and expect healing from the LORD? Could anyone refuse mercy to another like himself, can he seek pardon for his own sins? If one who is but flesh cherishes wrath, who will forgive his sins? Remember your last days, set enmity aside;
remember death and decay, and cease from sin! Think of the commandments, hate not your neighbor; remember the Most High's covenant, and overlook faults.

L-Ewwel Lezzjoni

Qari mill-Ktieb ta' Bin Sirak 27, 30 – 28, 7

Għadab u qilla, dawn ukoll ta' min jistmerrhom, Min ifittex jitħallas b'idejh, isib ħlasu mingħand il-Mulej, li jifli sewwa dnubietu. Aħfer il-proxxmu dnubietu, u mbagħad titlob u dnubietek jinħafrulek. Bniedem irawwem għadab għal ieħor, u mbagħad  se jfittex fejqan mingħand il-Mulej? Minn bniedem bħalu m'għandux ħniena, u mbagħad se jitlob għal dnubietu? Jekk bniedem jibqa' mgħaddab, min se jpattilu għal dnubietu? Ftakar fl-aħħar ta' ħajtek, u ieqaf mill-mibegħda; ftakar fit-taħsir u l-mewt, u oqgħod għall-kmandamenti. Ftakar fil-kmandamenti u tobgħodx il-proxxmu, ftakar fil-patt ta' l-Għoli u agħlaq għajnejk għall-offiża. Il-Kelma tal-Mulej

Responsorial Psalm 

PSALM 103:1-2, 3-4, 9-10, 11-12

R. (8) The Lord is kind and merciful, slow to anger, and rich in compassion.

Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.                                                 R.

He pardons all your iniquities,
heals all your ills.
redeems your life from destruction,
he crowns you with kindness and compassion.                    R.

He will not always chide,
nor does he keep his wrath forever.
Not according to our sins does he deal with us,
nor does he requite us according to our crimes.                   R.

For as the heavens are high above the earth,
so surpassing is his kindness toward those who fear him.
As far as the east is from the west,
so far has he put our transgressions from us.                       R.

Salm Responsorjali                                                                                  

Salm 102 (103)

   R/   Ħanin u twajjeb il-Mulej.

Bierek, ruħ tiegħi, il-Mulej!

B'qalbi kollha nbierek l-isem qaddis tiegħu.

Bierek, ruħ tiegħi, il-Mulej,

u la tinsiex il-ġid kollu li għamel miegħek.                   R/

Hu jaħfer dnubietek kollha;

ifejjaq il-mamrd tiegħek kollu;

jifdi lil ħajtek mill-qabar,

iħaddnek bit-tjieba u l-ħniena.                                     R/

Ma joqgħodx jitlewwem magħna,

u anqas jinkorla għal dejjem.

Ma mexiex magħna skond ma ħaqqhom ħtijietna;

ma ħallasniex skond ma ħaqqha ħżunitna.                R/

daqskemm huma s-smewwiet 'il fuq mill-art,

hekk hi kbira tjubitu ma' min jibża minnu;

daqs kemm hu mbiegħed il-Lvant mill-Punent,

hekk hu jbiegħed minna ħtijietna.                                R/

Reading 2 

Romans 14:7-9

Brothers and sisters: None of us lives for oneself, and no one dies for oneself. For if we live, we live for the Lord, and if we die, we die for the Lord; so then, whether we live or die, we are the Lord's. For this is why Christ died and came to life, that he might be Lord of both the dead and the living.

It-Tieni Lezzjoni

Qari mill-Ittra ta' San Pawl Appostlu lir-Rumani 14, 7-9

Ħuti, ħadd minna ma jgħix għalih innifsu,  u ħadd ma jmut għalih innifsu. Jekk ngħixu, ngħixu għall-Mulej; jekk immutu, immutu għall-Mulej. Sew jekk ngħixu, mela, sew jekk immutu,  aħna tal-Mulej.  Kristu għalhekk miet u rxoxota, biex ikun Sid kemm tal-ħajjin u kemm tal-mejtin. Il-Kelma tal-Mulej

Gospel 

Matthew 18:21-35

Peter approached Jesus and asked him, "Lord, if my brother sins against me, how often must I forgive? As many as seven times?"  Jesus answered, "I say to you, not seven times but seventy-seven times.  That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants.  When he began the accounting, a debtor was brought before him who owed him a huge amount.  Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt.  At that, the servant fell down, did him homage, and said, 'Be patient with me, and I will pay you back in full.' Moved with compassion the master of that servant let him go and forgave him the loan.  When that servant had left, he found one of his fellow servants who owed him a much smaller  amount. He seized him and started to choke him, demanding, 'Pay back what you owe.' Falling to his knees, his fellow servant begged him, 'Be patient with me, and I will pay you back.' But he refused.  Instead, he had the fellow servant put in prison until he paid back the debt.  Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair.  His master summoned him and said to him, 'You wicked servant!  I forgave you your entire debt because you begged me to.  Should you not have had pity on your fellow servant, as I had pity on you?' Then in anger his master handed him over to the torturers until he should pay back the whole debt.  So will my heavenly Father do to you, unless each of you forgives your brother from your heart."

Evanġelju

Qari mill-Evanġelju skond San Mattew 18, 21-35

F'dak iż-żmiien,  Pietru resaq lejn Ġesu' u qallu: "Mulej, xi kemm-il darba jrid jonqosni hija biex jiena naħfirlu? Sa seba' darbiet? Wieġbu Ġesu':  "Ma ngħidlekx sa seba' darbiet,  imma sa sebgħa u sebgħin darba.   Għalhekk is-Saltna  tas-Smewwiet nistgħu nxebbħuha ma' wieħed sultan,  li ried jagħmel il-kontijiet mal-qaddejja tiegħu.  Kif beda jagħmel dan, ħadulu quddiemu wieħed li kellu jagħtih għaxart elef talent.  Billi ma kellux minn fejn irroddhomlu, is-sinjur ordna li jinbiegħu hu, martu, uliedu u kull ma kellu, ħalli b'hekk jitħallas id-dejn. Imma l-qaddej nxteħet quddiemu jitolbu u jgħidlu: "Sinjur, stabar ftit bija, kollox inroddlok." Is-sinjur  ġietu ħasra minn dak il-qaddej, bagħtu u ħafirlu dejnu. Mela dak il-qaddej joħroġ, u jiltlaqa' ma' wieħed minn sħabu, li kellu jagħtih mitt dinar;  qabdu minn għonqu u beda jagħfsu.   "Ħallas dejnek,"  qallu.   Il-qaddej sieħbu nxteħet quddiemu  jitolbu bil-ħniena u jgħidlu; "Stabar ftit bija u  rroddlok."  Imma dak ma riedx jaf, mar u xeħtu  l-ħabs sa ma  jrodd kull ma kellu jagħtih.Sħabu l-qaddejja raw il-ġrajja kollu u sewdu qalbhom ħafna; marru għand is-sinjur tagħhom u tarrfulu kull ma kien ġara. Imbagħad is-sinjur bagħat għalih u qallu:  "Ja qaddej ħażin,  meta jiena ħfirtlek dak id-dejn kollu wara li tlabtni bil-ħniena, ma kienx imissek int ukoll tħenn għal sieħbek kif ħennejt jien  għalik?"   U saħan bl-aħrax is-sinjur  għalih, u taħ f'idejn min jaħqru sa ma jrodd kull ma kellu jagħti. Hekk jagħmel lilkom  Missieri li hu fis-Smewwiet  jekk ma taħfrux lil xulxin minn  qalbkom." Il-Kelma tal-Mulej 

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Forgiveness has Implications for this Life and the Next

A reflection by Fr. Thomas Rosica, CSB 

Sunday’s Gospel (Matthew 18:21-35) addresses the necessity of repentance and repeated forgiveness that are required of those who call themselves Christian. The Gospel passage can be divided into two major sections. The first is Peter’s question to Jesus: “Lord, if my brother sins against me, how often must I forgive? As many as seven times?” (18:21-22). This is followed by Jesus’ response that forgiveness knows no bounds or limits (18:22). The second section is the parable of the unmerciful servant that Jesus uses to drive home his point (18:23-34).

There is some similarity between this story in Matthew and the teaching related in Luke 17:4, but the parable and its ending are unique to the Matthean account. In examining Matthew’s parable of the king and the servant closely, we realize that it doesn’t necessarily describe Jesus’ insistence on repeated forgiveness which was the original purpose of Peter’s question and Jesus’ subsequent reply. The first slave had become vulnerable; he was weak and worthless before the king as he stood before him begging. He regains power by demanding repayment of his fellow slave and imprisonment when he cannot pay. He will not relinquish this power over others. His fellow servants then go and report him to the king; and yet their action is like that of the first servant whom they incriminate. In the end, the fellow servants have behaved in the same way he did; they failed to forgive and demanded punishment. In the final analysis, the Father’s forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own (18:35). Jesus warns that his heavenly Father will give those who are unforgiving the same treatment that the king accorded the unmerciful servant.

Lingering questions

What does it mean to forgive? First of all, forgiveness implies that there is something to forgive. Whether it’s something big or small, the need for forgiveness means somebody has done something wrong. The Greek word used for “forgiveness” in today’s parable means “to send away” or “to make apart.” Forgiveness “sends away” whatever has been keeping people apart. Anger or feelings of vengeance are “sent away.” By forgiving, one is no longer under the control of the past sinful act that he/she suffered. We know that Jesus demands boundless forgiveness of his disciples. Forgiving and showing mercy, however are not always simple matters.

Forgiveness doesn’t mean that those involved will be reconciled immediately. Nevertheless it begins the healing process and helps to remove feelings of revenge. To ignore Jesus’ teaching on forgiveness has serious implications in this life and in the next. Do we really believe that our eternal destiny and salvation are harmed or hindered by our inability to forgive while we are on this earth? How do we do justice and show mercy? These are certainly not easy questions for us to answer and they surface in us a myriad of emotions which are also present in this parable.

That is why we need to listen closely to the words of Sirach in today’s first reading (27:30-28:7): “Wrath and anger are hateful things, yet the sinner hugs them tight. The vengeful will suffer the LORD’s vengeance, for he remembers their sins in detail. Forgive your neighbour’s injustice; then when you pray, your own sins will be forgiven.”

The lessons of a “crime against humanity”

This time of year offers us an opportunity to reflect deeply on how we as a Christian community respond to evil in the world, how we forgive and how we show mercy. On the eleventh day of September 2001, the world stopped and terror and horror led us into the depths of the mysteries of evil, human suffering, and death on a great scale. Many asked where God was in the midst of such devastation and destruction on September 11. Yet with God’s grace we also experienced the height of human sacrifice and the ability of our brothers and sisters to manifest heroic love.

The terrorist attacks on Washington, D.C., Pennsylvania, and New York City were not just attacks on the United States of America. In the words of Saint John Paul II, “they were crimes against humanity.” The victims of these tragedies came from dozens of countries, and the economic and political repercussions have been global. While those responsible for the attacks may have been motivated by opposition to specific American policies, particularly in the Middle East, their underlying agenda appeared to be a deep antagonism toward Western culture and Western institutions. Any simplistic connection between Islam and terrorism must be rejected. 9/11 presents a challenge to the Church as well as our government to come to a deeper level of understanding and engagement with Islam.

The “enemy” in a war against terror is difficult to define, we have to be careful to avoid that everyone becomes a potential enemy. We have to avoid the war against terror becoming a war against the other. A society built on fear and mistrust of the other will never be a peaceful society. Only when legality, the rule of law, and peaceful coexistence are re-established will we taste victory.

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The Duty of Fraternal Correction

Twenty-Third Sunday in Ordinary Time

It-23 Ħadd matul is-Sena

Messalin A 368

Reading 1 

Ezekie 33:7-9

Thus says the LORD: You, son of man, I have appointed watchman for the house of Israel; when you hear me say anything, you shall warn them for me. If I tell the wicked, "O wicked one, you shall surely die, " and you do not speak out to dissuade the wicked from his way, the wicked shall die for his guilt, but I will hold you responsible for his death. But if you warn the wicked, trying to turn him from his way, and he refuses to turn from his way, he shall die for his guilt, but you shall save yourself. This is the Word of the Lord.

L-Ewwel Lezzjoni

Qari mill-Ktieb ta' Eżekjel. 33, 7-9

Dan jgħid il-Mulej: "Lilek, o bniedem, qegħedek għassies ta' dar Iżrael. Meta tisma' minn fommi xi kelma,  għandek twiddibhom f'ismi. Jekk jien ngħid lill-midneb:  "Int tmut żgur," u  int ma tkellmux u ma twiddibux biex jitlaq triqtu,  hu, il-midneb, imut fi ħżunitu,  imma demmu nfittxu minn idejk. Imma jekk inti twiddeb il-midneb dwar triqtu biex  jerġa' lura minnha u ma jerġax, hu jmut fi dnubu,  imma int tkun salvajt ħajtek. Il-Kelma tal-Mulej

Responsorial Psalm 

PSALM 95:1-2, 6-7, 8-9

R. (8) If today you hear his voice, harden not your hearts.

Come, let us sing joyfully to the LORD;
let us acclaim the rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. If today you hear his voice, harden not your hearts.

Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. If today you hear his voice, harden not your hearts.

Oh, that today you would hear his voice:
"Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works."
R. If today you hear his voice, harden not your hearts.

Salm Responsorjali

Salm 94 (95)

R/   Isimgħu leħen il-Mulej u la twebbsux qalbkom.

Ejjew, ħa nfaħħru bl-hena l-Mulej,

ħa ngħajtu bil-ferħ lill-blata tas-salvazzjoni tagħna!

Nersqu quddiemu b'għana ta' radd il-ħajr,

ngħannulu b'għajat ta' ferħ.                                                     R/

Ejjew inqimuh u ninxteħtu quddiemu,

għarkubbtejna quddiem il-Mulej li ħalaqna!

Għaliex hu Alla tagħna,

u aħna l-poplu tal-mergħa tiegħu u n-nagħaġ tiegħu.             R/

Mhux li kontu illum tisimgħu leħnu!

"La twebbsux qalbkom bħal f'Meriba,

bħal dakinhar f'Massa, fid-deżert,

meta ġarrbuni u ttantawni missirijietkom,

għalkemm raw dak li jien għamilt."                                         R/

Reading 2 

Romans 13:8-10

Brothers and sisters: Owe nothing to anyone, except to love one another; for the one who loves another has fulfilled the law. The commandments, "You shall not commit adultery; you shall not kill; you shall not steal; you shall not covet, " and whatever other  commandment there may be, are summed up in this saying, namely, "You shall love your neighbor as yourself." Love does no evil to the neighbour; hence, love is the fulfillment of the law.  This is the Word of the Lord.

It-Tieni Lezzjoni

Qari mill-Ittra lir-Rumani 13, 8-10

Ħuti, tkunu obbligati lejn ħadd ħlief li tħobbu lil xulxin. Kull min iħobb ikun iħares il-bqija tal-Liġi. Għax il-Kmandamenti:  "La tagħmilx adulterju, la toqtolx, la tisraqx, la tkunx rgħib,"  u kull preċett ieħor, hu liema hu, kollha jinġabru f'kelma waħda:  "Ħobb il- proxxmu tiegħek bħalek inifsek." L-imħabba ma tagħmilx deni lill-proxxmu; mela l-imħabba  hi l-milja tal-Liġi. Il-Kelma tal-Mulej

Gospel

MATTHEW 18:15-20

Jesus said to his disciples:"If your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that 'every fact may be established on the testimony of two or three witnesses.' If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector. Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again, amen, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. For where two or three are gathered together in my name, there am I in the midst of them."  This is the Word of the Lord.

Evanġelju

Qari skond San Mattew 18, 15-20

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu: "Jekk ħuk jaqa' f'xi dnub, mur sibu waħdu u widdbu. Jekk jisma' minnek, tkun irbaħt lura lil ħuk. Jekk ma jismax, erġa' mur u ħu miegħek  weħed jew tnejn oħra, biex kull ma jingħad jissaħħaħ bil-kelma ta' żewġ xhieda jew tlieta. Jekk imbagħad anqas minnhom ma jkun irid jisma', mur għid lill-knisja. U jekk anqas mill-knisja ma jkun irid jisma' żommu b'wieħed pagan jew pubblikan. Tassew ngħidilkom, li kull ma torbtu fuq l-art  ikun marbut fis-sema, u kull ma tħollu fuq l-art ikun maħlul fis-sema. Ngħidilkom ukoll li jekk tnejn minnkom fuq l-art jgħollu leħinhom flimkien biex jitolbu xi ħaġa, Missieri li hu fis-smewwiet, jagħtihielom. Għax fejn tnejn jew tlieta jkunu miġbura f'ismi hemm inkun jien f'nofshom." Il-Kelma tal-Mulej

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The Duty of Fraternal Correction

Gospel Commentary by Fr. Raniero Cantalamessa, OFM Cap, Pontifical Household Preacher 

In the Gospel this Sunday we read: “Jesus said to his disciples: ‘If your brother sins, go and admonish him privately; if he listens to you, you have gained your brother.’”  Jesus speaks of all sins; he does not restrict the field to sins committed against us. In this latter sort of case, it is hard to know whether what moves us is zeal for truth or our own wounded pride. In any case, it would be more of a self-defense than a fraternal correction. When the sin is against us, the first duty is not correction but forgiveness.

Why does Jesus say to admonish your brother privately? Above all, this injunction has respect for your brother’s good name, his dignity in view.

The worst thing would be to want to correct a husband in the presence of his wife or a wife in the presence of her husband, a father in front of his children, a teacher in front of pupils, or a superior in the presence of inferiors; in other words, in the presence of those whose esteem is important for the person in question? The situation will soon become a public trial. It would be very difficult for the person to accept the correction well. His dignity would be compromised.

Jesus says that the admonishment should take place privately to give the person the chance to defend himself and explain his actions in complete freedom. Many times what appears to an outside observer to be a sin is not in the intention of the person who committed it. A frank explanation clears up many misunderstandings. But this is no longer possible when the person is publicly redressed and the incident brought to the awareness of others.

When, for whatever reason, fraternal correction is not possible in private, there is something that must never be done in its place, and that is to divulge, without good reason, one’s brother’s fault, to speak ill of him or, indeed, to calumniate him, proposing as fact something that is not, or exaggerating the fault. “Do not speak ill of one another,” Scripture says (James 4:11). Gossip is not something innocent; it is ugly and reprehensible.

A woman once went to St. Philip Neri for confession, accusing herself of bad-mouthing people. The saint absolved her but gave her a strange penance. He told her to go home, get a hen and come back, plucking the bird’s feathers as she walked along the street. When she had returned to him he said: “Now go back home and, as you go, pick up each feather that you plucked on the way.” The woman told him that it would be impossible since the wind had almost certainly blown them away in the meantime. But St. Philip was prepared: “You see,” he said, “just as it is impossible to pick up the feathers once the wind has scattered them, it is likewise impossible to gather gossip and calumnies back up once they have come out of our mouth.”

Returning to the theme of the correction, we should say that the good outcome of the correction does not always depend on us; despite our best intentions, the other may not accept the correction, he may harden. But this can be compensated for: When we ourselves are corrected, the good outcome does depend on us! Indeed, I could very well be the person who “who has sinned” and the “corrector” could easily be someone else: husband, wife, friend, confrere or father superior.

In sum, there is not only active correction but passive correction; there is not only the duty to correct but the duty to allow yourself to be corrected. And it is precisely here that we can see whether someone is mature enough to correct others. Whoever wants to correct someone must be ready, in turn, to be corrected. When you see someone accept an observation and you hear him or her answer with simplicity: “You are right. Thanks for letting me know!” Doff your cap because you are in the presence of a true man or true woman.

Christ’s teaching about fraternal correction must always be read together with what he says on another occasion: “Why do you regard the speck in your brother’s eye and ignore the bean in your own? How can you say to your brother, ‘Let me remove the speck from your eye’ when you do not see the beam that is in yours” (Luke 6:41)?

What Jesus has taught us about correction can be very useful in raising children too. Correction is one of the parent’s fundamental duties. “What son is not disciplined by his father?” Scripture says (Hebrews 12:7); and again: “Straighten the little plant while it is still young if you do not want it to be permanently crooked.” Completely renouncing every form of correction is one of the worst things that you can do to your children and unfortunately it very common today.

You must simply take care that the correction itself does not become an accusation or a criticism. In correcting you should just stick to reproving the error that was committed; don’t generalize it and reproach everything about the child and his conduct. Instead, use the correction to point out all the good things that you see in the child and how you expect much better from him, in such away that the correction becomes encouragement rather than disqualification. This was the method that St. John Bosco used with children.

It is not easy in individual cases to know whether it is better to correct something or let it go, speak or be silent. This is why it is important to remember the Golden Rule, valid in all cases, that St. Paul offers in the second letter: “Owe each other nothing but the debt of mutual love. […] Love does evil to no one.” Augustine synthesized everything in the maxim, “Love and do what you will.”

You must make sure above all that in your heart there is a fundamental disposition of welcome toward other persons. If you have this, then whatever you do, whether you correct or remain silent, you will be doing the right thing, because love “does evil to no one.”