THE REAL POWER OF THE FAMILY UNIT

  Feast of the Holy Family of Jesus, Mary and Joseph   Lectionary: 17

Il-Familja Mqaddsa ta’ Ġesù, Marija u Ġużeppi

Festa

Reading 1       1 SAMUEL 1:20-22, 24-28

In those days Hannah conceived, and at the end of her term bore a son whom she called Samuel, since she had asked the LORD for him. The next time her husband Elkanah was going up with the rest of his household to offer the customary sacrifice to the LORD and to fulfill his vows, Hannah did not go, explaining to her husband, “Once the child is weaned, I will take him to appear before the LORD and to remain there forever; I will offer him as a perpetual nazirite.” Once Samuel was weaned, Hannah brought him up with her, along with a three-year-old bull, an ephah of flour, and a skin of wine, and presented him at the temple of the LORD in Shiloh. After the boy’s father had sacrificed the young bull, Hannah, his mother, approached Eli and said: “Pardon, my lord! As you live, my lord, I am the woman who stood near you here, praying to the LORD. I prayed for this child, and the LORD granted my request. Now I, in turn, give him to the LORD; as long as he lives, he shall be dedicated to the LORD.” Hannah left Samuel there. This is the Word of the Lord.

Qari I  -   mill-Ewwel Ktieb ta’ Samwel 1, 20-22.24-28

F’dak iż-żmien Anna tqalet, u meta wasal żmienha wildet iben u semmietu Samwel “għaliex – kif qalet hi – tlabtu lill-Mulej”. Elkana bil-familja kollha tala’ joffri s-sagrifiċċju ta’ kull sena lill-Mulej u jtemm il-wegħda tiegħu. Imma Anna ma telgħetx, għaliex qalet lil żewġha: “Meta nkun ftamt it-tifel, imbagħad nieħdu biex jidher quddiem il-Mulej, u jibqa’ hemm għal dejjem”. U meta fatmitu, Anna tellgħet ’il binha magħha fid-dar tal-Mulej f’Silo. Ħadet magħha gendus ta’ tliet snin, efa dqiq u żaqq inbid, u marret bit-tfajjel magħha. Hemm qatlu l-gendus, u ressqu t-tifel quddiem Għeli, u qaltlu: “Nitolbok, sidi; daqskemm int ħaj, sidi, jien dik il-mara li kienet wieqfa hawn ħdejk titlob lill-Mulej. Għal dan it-tifel kont tlabt, u l-Mulej laqa’ t-talba tiegħi, u tani li tlabtu. U issa jien se nagħtih lill-Mulej il-jiem kollha ta’ ħajtu, u kemm idum ħaj ikun tal-Mulej”. U qiemu lill-Mulej hemmhekk. Il-Kelma tal-Mulej

Responsorial Psalm  =  PSALM 84:2-3, 5-6, 9-10.    

How lovely is your dwelling place, O LORD of hosts My soul yearns and pines for the courts of the LORD. My heart and my flesh cry out for the living God.                                                  

R. Blessed are they who dwell in your house, O Lord.

Happy they who dwell in your house! Continually they praise you. Happy the men whose strength you are!  Their hearts are set upon the pilgrimage.                                                          

R. Blessed are they who dwell in your house, O Lord.

O LORD of hosts, hear our prayer;   hearken, O God of Jacob! O God, behold our shield, and look upon the face of your anointed.                                                           

R. Blessed are they who dwell in your house, O Lord.

Salm Responsorjali  -  Salm 83 (84), 2-3. 5-6. 9-10

                                                                      

R/. (5a): Henjin dawk li jgħammru f’darek, Mulej

Kemm hi għażiża d-dar tiegħek,

Mulej tal-eżerċti!

Tixxennaq u tinfena ruħi għat-tempju tal-Mulej;

ngħanni ferħan b’ruħi u ġismi lil Alla l-ħaj. R/.

Henjin dawk li jgħammru f’darek;

huma jfaħħruk għal dejjem.

Henjin dawk li jsibu fik il-qawwa tagħhom,

li għandhom għal qalbhom il-pellegrinaġġ għat-tempju. R/.

Mulej, Alla tal-eżerċti, isma’ talbi;

agħti widen, Alla ta’ Ġakobb.

Ħares, o Alla, lejn it-tarka tagħna,

ħares lejn is-sultan, il-midluk tiegħek. R/.

Reading 2     1 JOHN 3:1-2, 21-24

Beloved: See what love the Father has bestowed on us that we may be called the children of God. And so we are. The reason the world does not know us is that it did not know him. Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is. Beloved, if our hearts do not condemn us, we have confidence in God and receive from him  whatever we ask, because we keep his commandments and do what pleases him. And his commandment is this: we should believe in the name of his Son, Jesus Christ, and love one another just as he commanded us. Those who keep his commandments remain in him, and he in them, and the way we know that he remains in us is from the Spirit he gave us. This is the Word of the Lord. 

Qari II     -   mill-Ewwel Ittra ta’ San Ġwann 3, 1-2, 21-24

Għeżież, araw b’liema għożża ħabbna l-Missier; nistgħu nissejħu wlied Alla, u hekk aħna tassew! Għalhekk id-dinja ma tagħrafniex, għax ma għarfitx lilu. Għeżież, issa aħna wlied Alla, imma x’se nkunu ’l quddiem mhuwiex irrivelat lilna. Madankollu nafu li meta jidher hu, aħna nkunu bħalu, għax narawh kif inhu. Għeżież, jekk il-kuxjenza tagħna ma ċċanfarniex, aħna qalbna qawwija quddiem Alla, u kulma nitolbu naqilgħuh mingħandu, għax qegħdin inżommu l-kmandamenti tiegħu u nagħmlu dak li jogħġob lilu.  Dan hu l-kmandament tiegħu: li nemmnu fl-isem ta’ Ibnu Ġesù Kristu, u nħobbu ’l xulxin, kif wissiena hu. Min iżomm il-kmandamenti tiegħu jgħammar f’Alla u Alla fih. B’hekk nagħrfu li hu jgħammar fina: bl-Ispirtu li hu tana. Il-Kelma tal-Mulej

Gospel   LUKE 2:41-52

Each year Jesus’ parents went to Jerusalem for the feast of Passover, and when he was twelve years old, they went up according to festival custom. After they had completed its days, as they were returning, the boy Jesus remained behind in Jerusalem, but his parents did not know it. Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances, but not finding him, they returned to Jerusalem to look for him. After three days they found him in the temple, sitting in the midst of the teachers, listening to them and asking them questions, and all who heard him were astounded at his understanding and his answers. When his parents saw him, they were astonished, and his mother said to him, “Son, why have you done this to us? Your father and I have been looking for you with great anxiety.” And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?” But they did not understand what he said to them. He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart. And Jesus advanced in wisdom and age and favour before God and man. This is the Word of the Lord.

Evanġelju   =   Qari skont San Luqa 2, 41-52

Ta’ kull sena l-ġenituri ta’ Ġesù kienu jmorru Ġerusalemm għall-festa tal-Għid. Meta kellu tnax-il sena telgħu wkoll, skont id-drawwa ta’ dik il-festa. Wara li għaddew dawk il-ġranet qabdu t-triq lura, imma t-tfajjel Ġesù baqa’ Ġerusalemm bla ma kienu jafu l-ġenituri tiegħu. Huma ħasbuh qiegħed ma’ xi wħud li kienu fit-triq magħhom; iżda meta wara jum mixi fittxewh fost qrabathom u n-nies li kienu jafuhom, ma sabuhx, u għalhekk reġgħu lura Ġerusalemm ifittxuh. Wara tlitt ijiem sabuh fit-tempju, bilqiegħda f’nofs l-għalliema, jismagħhom u jistaqsihom; u kull min semgħu baqa’ mistagħġeb bid-dehen u t-tweġibiet tiegħu. Kif rawh, instamtu, u ommu qaltlu: “Ibni, dan għaliex għamiltilna hekk? Ara, missierek u jiena konna qegħdin infittxuk b’qalbna maqsuma”. U hu qalilhom: “U għaliex kontu qegħdin tfittxuni? Ma tafux li jiena għandi nkun f’dak li hu ta’ Missieri?”. Iżda kliemu ma fehmuhx. Imbagħad niżel magħhom u raġa’ mar Nazaret; u kien jobdihom. U ommu kienet tgħożż f’qalbha dawn il-ħwejjeġ kollha. U hekk Ġesù baqa’ jikber fl-għerf, fis-snin u fil-grazzja, quddiem Alla u quddiem il-bnedmin. Il-Kelma tal-Mulej

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"The Future of Humanity Passes Through the Family"

 A reflection by Fr. Thomas Rosica, CSB

In the afterglow of Christmas, the Church celebrates the feast of the Holy Family, inviting the faithful to reflect on the gift and mystery of life, and in particular the blessing of family.

Sunday’s Gospel story (Luke 2:41-52) relates an incident from Jesus’ youth that is unique in the New Testament. Luke’s infancy narrative, however scarce in details concerning the first part of Jesus’ life, mentions that “his parents went to Jerusalem every year at the feast of the Passover” (2:41), an indication of their piety and of their fidelity to the law and to the tradition of Israel.

“When [Jesus] was 12 years old, they went up according to custom. When they were returning, the boy Jesus stayed behind in Jerusalem, without his parents knowing it” (2:42-43). After searching for three days, “they found him in the temple, sitting among the teachers, listening to them and asking them questions” (2:46).

Jesus’ mysterious words to his parents seem to subdue their joy at finding him: “How is it that you sought me? Did you not know that I must be in my Father’s house?” (2:49) The latter question can also be translated, “Did you not know that I must be immersed in my Father’s work?” In either case, Jesus refers to God as his Father. His divine Sonship, and his obedience to his heavenly Father’s will, take precedence over his ties to his family.

Apart from this event, the whole period of the infancy and youth of Jesus is passed over in silence in the Gospel. It is the period of his “hidden life,” summarized by Luke in two simple statements: Jesus “went down with [Mary and Joseph] and came to Nazareth, and was obedient to them” (Luke 2:51); and “He progressed steadily in wisdom and age and grace before God and men” (Luke 2:52). With this episode, the infancy narrative ends just as it began: in the setting of the Jerusalem Temple.

We learn from the Gospels that Jesus lived in his own family, in the house of Joseph, who took the place of a father in regard to Mary’s Son by assisting and protecting him, and gradually training him in his own trade of carpentry. Indeed, the people of the town of Nazareth regarded him as “the carpenter’s son” (Matthew 13:55), asking with surprise: “Is not this the carpenter, the son of Mary?" (Mark 6:3).

Besides his mother, they mentioned also his “brothers” and his “sisters,” who lived at Nazareth. It was they who, as the evangelist Mark mentions, sought to dissuade Jesus from his activity of teaching (Mark 3:21). Evidently, they did not find in him anything to justify the beginning of a public ministry. They thought that Jesus was just like any other Israelite and should remain such.

School of Nazareth

The words of Pope Paul VI spoken in Nazareth on January 5, 1964, are a beautiful reflection on the mystery of Nazareth and of the Holy Family. His words inspire all of us to imitate God’s family in their beautiful values of silence, family life, and work. And gradually we may even learn to imitate him. Here we can learn to realize who Christ really is.

First we learn from its silence. If only we could once again appreciate its great value. We need this wonderful state of mind, beset, as we are, by the cacophony of strident protests and conflicting claims so characteristic of these turbulent times. The silence of Nazareth should teach us how to meditate in peace and quiet, to reflect on the deeply spiritual, and to be open to the voice of God’s inner wisdom and the counsel of his true teachers. Nazareth can teach us the value of study and preparation, of meditation, of a well-ordered personal spiritual life, and of silent prayer that is known only to God.

Second, we learn about family life. May Nazareth serve as a model of what the family should be. May it show us the family’s holy and enduring character and exemplifying its basic function in society: a community of love and sharing, beautiful for the problems it poses and the rewards it brings – in sum, the perfect setting for rearing children – and for this there is no substitute.

Finally, in Nazareth, the home of a craftsman’s son, we learn about work and the discipline it entails. I would especially like to recognize its value – demanding yet redeeming – and to give it proper respect. I would remind everyone that work has its own dignity. On the other hand, it is not an end in itself. Its value and free character, however, derive not only from its place in the economic system, as they say, but rather from the purpose it serves.

Challenges for today  

Today we are witnesses to a worrisome lack of educational environments inside and outside of the Church. The Christian family is no longer capable of singularly transmitting the faith to the next generation, and neither is the parish, even though it continues to be the indispensable structure for the Church’s pastoral mission in any given place.

As a Christian community and as a society in general, we must do more to encourage the committed relationship of man and woman that remains so basic to all civilizations and has proven to be the best support for the rights and needs of children. We must reflect carefully on the social consequences involved in the redefinition of marriage, examining all that is entailed if society no longer gives a privileged place and fundamental value to the lifelong union of a man and a woman in matrimony.

As the keystone of society, the family is the most favourable environment in which to welcome children. At the same time, freedom of conscience and religion need to be ensured, while also respecting the dignity of all persons, whatever their sexual orientation.

Two distinct challenges emerge from the great debates of our times surrounding marriage and family life. Sunday’s feast of the Holy Family issues an urgent invitation, especially to lay people, to uphold the dignity of the important institution and sacrament of marriage.

Parishes, dioceses, and lay movements that do not have creative pastoral strategies and vocational programmes about marriage for young people leave the door open to tremendous moral confusion and misunderstanding, misinformation, emptiness.

At the same time, we cannot forget that other bonds of love and interdependency, of commitment and mutual responsibility exist in society. They may be good; they may even be recognized in law. They are not the same as marriage: they are something else. No extension of terminology for legal purposes will change the observable reality that only the committed union of a man and a woman carries not only the bond of interdependency between the two adults but also the inherent capacity to bring forth children.

On this feast of the Holy Family, let us recommit ourselves to building up the human family, to strengthening and enshrining marriage, to blessing and nurturing children, and to making our homes, families, and parish communities holy, welcoming places for women and men of every race, language, orientation, and way of life.

Foundation of society 

“The future of humanity passes through the family,” as Saint John Paul II would say so often. Sunday’s readings remind us that the family has a vital impact on society.

Truly the foundation of society is the family. And the foundation of the family is marriage. The vocation to marriage is written in the very nature of man and woman. The family is the most favourable environment in which children can be born and raised.

We need young adults to say “I do” with joy, conviction, faith, and hope. They are our future and our hope. Without married people, we cannot build the future of society and the Church. Without committed, married people, our world will not give rise to the holy families of today.

Experiencing the Possibility of the Impossible

 Fourth Sunday of Advent

Lectionary: 12

Ir-Raba’ Ħadd tal-Avvent

Reading 1  =  MIkea 5:1-4A

Thus says the LORD: You, Bethlehem-Ephrathah too small to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel; whose origin is from of old, from ancient times. Therefore the Lord will give them up, until the time when she who is to give birth has borne, and the rest of his kindred shall return to the children of Israel. He shall stand firm and shepherd his flock by the strength of the LORD, in the majestic name of the LORD, his God; and they shall remain, for now his greatness shall reach to the ends of the earth; he shall be peace.

Qari I      =    mill-Ktieb tal-Profeta Mikea 5, 1-4a

Dan jgħid il-Mulej: “Int, Betlehem ta’ Efrata, ċkejkna fost il-familji ta’ Ġuda, minnek għad joħroġli dak li jkun prinċep f’Iżrael; hu għandu l-bidu tiegħu mill-qedem, sa minn dejjem ta’ dejjem. Għalhekk il-Mulej jitlaqhom sa meta teħles dik li hi fl-uġigħ tal-ħlas; imbagħad il-bqija ta’ ħutu jerġgħu lura fost ulied Iżrael. U hu joqgħod jirgħa l-merħla tiegħu bil-qawwa tal-Mulej, bil-glorja ta’ isem il-Mulej, Alla tiegħu. U huma jgħammru fiż-żgur, għax issa tkun kbira setgħetu, sa trufijiet l-art. U dan ikun is-sliem!”. Il-Kelma tal-Mulej

Responsorial Psalm   =  PSalm 80:2-3, 15-16, 18-19.

O shepherd of Israel, hearken,
from your throne upon the cherubim, shine forth.
Rouse your power,
and come to save us.

R. Lord, make us turn to you; let us see your face and we shall be saved.

Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R. Lord, make us turn to you; let us see your face and we shall be saved.

May your help be with the man of your right hand,
with the son of man whom you yourself made strong.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
R. Lord, make us turn to you; let us see your face and we shall be saved.

Salm Responsorjali   =   SALM 79 (80), 2aċ u 3b. 15-16. 18-19

R/. (4): Mulej, itfa’ fuqna d-dija ta’ wiċċek, u nkunu salvi

O Ragħaj ta’ Iżrael, agħti widen,

int li qiegħed fuq il-kerubini, iddi.

Qajjem il-qawwa tiegħek,

u ejja ħa ssalvana.   R/.

Erġa’ ejja, Alla tal-eżerċti;

ħares mis-sema, u ara,

u żur ’il din id-dielja.

Ħu ħsieb dak li ħawlet lemintek,

ir-rimja li int kabbart għalik.   R/.

Ħa tkun idek fuq il-bniedem ta’ lemintek,

fuq il-bniedem li int saħħaħt għalik.

Aħna ma nitbegħdux minnek;

roddilna l-ħajja, u aħna nsejħu ismek. R/.

Reading 2  =  HEBrews 10:5-10  

Brothers and sisters: When Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me; in holocausts and sin offerings you took no delight. Then I said, 'As is written of me in the scroll, behold, I come to do your will, O God.'"  First he says, "Sacrifices and offerings, holocausts and sin offerings, you neither desired nor delighted in." These are offered according to the law. Then he says, :Behold, I come to do your will." He takes away the first to establish the second. By this "will," we have been consecrated  through the offering of the body of Jesus Christ once for all.

Qari II   =   mill-Ittra lil-Lhud 10, 5-10

Ħuti, Kristu meta daħal fid-dinja qal: “Sagrifiċċju u offerta int ma ridtx, imma ġisem int ħejjejt għalija; vittmi maħruqa u vittmi għad-dnubiet lilek ma għoġbukx. Jien imbagħad għedt: “Hawn jien, ġejt biex nagħmel ir-rieda tiegħek, O Alla, kif fil-ktieb hemm miktub fuqi”.“ L-ewwel qal: “Sagrifiċċji u offerti, vittmi maħruqa u vittmi għad-dnubiet, la ridthom u lanqas għoġbuk”, għalkemm dawn titlobhom il-Liġi. Imbagħad qal: “Hawn jien, ġejt biex nagħmel ir-rieda tiegħek”. B’hekk Alla neħħa s-sagrifiċċji tal-ewwel biex iqiegħed flokhom tat-tieni. Bis-saħħa ta’ din ir-rieda aħna konna mqaddsin, permezz tal-offerta tal-ġisem ta’ Ġesù Kristu magħmula darba għal dejjem. Il-Kelma tal-Mulej

Gospel  =  LuKe 1:39-45                                                

Mary set out and traveled to the hill country in haste to a town of Judah, where she entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary's greeting, the infant leaped in her womb,  and Elizabeth, filled with the Holy Spirit,  cried out in a loud voice and said,  "Blessed are you among women, and blessed is the fruit of your womb. And how does this happen to me,  that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears,  the infant in my womb leaped for joy. Blessed are you who believed that what was spoken to you by the Lord would be fulfilled."

Evanġelju     =   Qari skont San Luqa 1, 39-45

F’dawk il-ġranet Marija qamet u marret tħaffef lejn l-għoljiet, f’belt tal-Lhudija. Daħlet għand Żakkarija u sellmet lil Eliżabetta. Malli Eliżabetta semgħet lil Marija ssellmilha, it-tarbija qabżet fil-ġuf tagħha u Eliżabetta mtliet bl-Ispirtu s-Santu; u nfexxet f’għajta kbira u qalet: “Imbierka inti fost in-nisa, u mbierek il-frott tal-ġuf tiegħek! U minn fejn ġieni dan li omm il-Mulej tiegħi tiġi għandi? Għax ara, malli smajt f’widnejja leħen it-tislima tiegħek, it-tarbija li għandi fil-ġuf qabżet bil-ferħ. Iva, hienja dik li emmnet li jseħħ kulma bagħat jgħidilha l-Mulej”. Il-Kelma tal-Mulej

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Experiencing the Possibility of the Impossible

A reflection by Fr. Thomas Rosica, CSB

The Infancy Narrative of Luke’s Gospel contains some of the most touching, well-known biblical scenes in the New Testament. Not only does the annunciation of the Baptist’s beginnings (1:5-24) precede that of Jesus (1:26-38), but the birth of John the Baptist (1:57-66) precedes Jesus’ birth (2:1-7).

The announcement to Mary of the birth of Jesus is parallel to the announcement to Zechariah of the birth of John. In both stories the angel Gabriel appears to the parent, who becomes troubled by the vision (Luke 1:11-12, 26-29), and is assured by the angel not to fear (Luke 1:13, 30). After the announcement is made (Luke 1:14-17, 31-33), the parent objects (Luke 1:18, 34), and a sign is given to confirm the announcement (Luke 1:20, 36). The particular focus of the announcement of the birth of Jesus is on his identity as Son of David (Luke 1:32-33) and Son of God (Luke 1:32, 35).

In the very personal scene of Mary’s visitation to Elizabeth (1:39-45), the Precursor and the Lord are both hidden from each other. Yet even before the two women embrace, John leaps for joy in his mother’s womb, having recognized the presence of the Lord and Messiah in the womb of Mary. Both births are hailed by two beautiful canticles: the Benedictus sung by Zechariah, father of the Baptist, at his son’s birth (1:68-79), and the Nunc Dimittis prayed by Simeon, the “righteous and devout” man in the Jerusalem Temple, as he takes the infant Jesus in his arms (2:22-35).

The two pregnant women of Sunday’s Advent Gospel, Mary and Elizabeth, recognized in each other signs from God. The angel Gabriel offered Mary a lesser parallel to her own virginal conception: “Know that Elizabeth your kinswoman has conceived a son in her old age; she who was thought to be barren is now in her sixth month, for nothing is impossible with God” (Luke 1:36). Elizabeth in her turn senses in the movement of the child in her womb upon hearing Mary’s voice that something extraordinary was happening. “Who am I that the mother of my Lord should come to me?” (1:43). Each woman experienced in herself the possibility of the impossible.

Trust in God       

The visitation of Mary to Elizabeth turned out to be a divine visitation, the Ark of God bringing not terror but blessing, as it did to the house of Obededom the Gittite (1 Samuel 6:9-11). Unlike Sarah, who had laughed at the notion that she could conceive and bear a child to Abraham in her old age (Genesis 18:12), and unlike Zechariah, her husband, who had been struck dumb for questioning God’s power in this matter (Luke 1:8-20), Elizabeth gives thanks to God and trusts in his providence: “So has the Lord done for me at a time when he has seen fit to take away my disgrace before others” (Luke 1:25). Mary, for her part, deserved to be acclaimed by Elizabeth as “she who trusted that the Lord’s words to her would be fulfilled” (1:45).

Although Mary is praised for being the Mother of the Lord and for her belief, she responds as a servant in a psalm of praise, the Magnificat. The Magnificat celebrates the wonders of God’s graciousness in the lives not only of these two Advent women but of all for whom “the Mighty One has done great things” (Luke 1:49).

There are two aspects to consider in Sunday’s Visitation scene. The first is that any element of personal agenda of Mary and Elizabeth is put aside. Both had good reason to be very preoccupied with their pregnancies and all that new life brings. Both women had a right to focus on themselves for a while as they made new and radical adjustments to their daily lives.

Mary reaches out to her kinswoman to help her and also to be helped by her. These two great biblical women consoled each other, shared their stories, and gave each other the gift of themselves in the midst of the new life they were experiencing: Elizabeth, after her long years of barrenness, finding herself suddenly pregnant and Mary, after her meeting with the heavenly messenger, in an “irregular” marriage situation and pregnancy.

The second point to consider is the speed of Mary’s reaction and movement. Luke tells us that she undertook “in haste” the long and perilous trek from Nazareth to a village in the hill country of Judea (1:39). She knew clearly what she wanted and did not allow anyone or anything to stop her.

In his commentary on Luke’s Gospel, St. Ambrose of Milan describes this haste with a difficult Latin phrase, nescit tarda molimina Spiritus Sancti gratia, which means, literally: "the grace of the Holy Spirit does not know delayed efforts."  Or we might express it better in English: "delayed efforts are foreign to the grace of the Holy Spirit." Mary’s free choice to move forward and outward reflects a decision taken deep within her heart followed by immediate action.

Procrastination

How many things exist in our lives that we dreamed of doing, should have done, and never did – letters that should have been written, dreams that should have been realized, gratitude that was not expressed, affection never shown, words that should have been spoken, etc.? Postponements and delays weigh heavily upon us, wear us down, and discourage us. They gnaw away at us. How aptly St. Ambrose described Mary’s haste: The Spirit completely possessed the Virgin Daughter of Nazareth and compelled her to act.

The story of the Visitation teaches us an important lesson: when Christ is growing inside of us, we will be led to people, places, and situations that we never dreamed of. We will bear words of consolation and hope that are not our own. In the very act of consoling others, we will be consoled. We will be at peace, recollected, because we know that however insignificant our life and issues seem to be, from them Christ is forming himself.

The women of today’s Gospel show us that it is possible to move beyond our own little personal agendas and engage in authentic ministry and service in the Church. Ministry and service are not simply doing things for others. Authentic Christian ministers and servants allow themselves to serve and be served, taught, cared for, consoled, and loved. Such moments liberate us and enable us to sing Magnificat along the journey, and celebrate the great things that God does for us and his people.

Consider these words of Mother Teresa of Calcutta (1910-1997):

In the mystery of the Annunciation and the Visitation, Mary is the very model of the life we should lead. First of all, she welcomed Jesus in her existence; then, she shared what she had received. Every time we receive Holy Communion, Jesus the Word becomes flesh in our life – gift of God who is at one and the same time beautiful, kind, unique.

Thus, the first Eucharist was such: Mary’s offering of her Son in her, in whom he had set up the first altar. Mary, the only one who could affirm with absolute confidence, ‘this is my body,’ from that first moment offered her own body, her strength, all her being, to form the Body of Christ.

//////////////// (The two above paintings are by Nathanael Theuma)

REJOICE! GAUDETE!

December 16, 2018

Third Sunday of Advent

Lectionary: 9

It-Tielet Ħadd tal-Avvent

 

Reading 1     ZEPhaniah 3:14-18A

Shout for joy, O daughter Zion! Sing joyfully, O Israel! Be glad and exult with all your heart, O daughter Jerusalem! The LORD has removed the judgment against you he has turned away your enemies; the King of Israel, the LORD, is in your midst, you have no further misfortune to fear. On that day, it shall be said to Jerusalem: Fear not, O Zion, be not discouraged! The LORD, your God, is in your midst, a mighty savior; he will rejoice over you with gladness, and renew you in his love, he will sing joyfully because of you, as one sings at festivals.

Qari I  -  mill-Ktieb tal-Profeta Sofonija 3, 14-18a 

Għajjat bil-ferħ ta’ qalbek, bint Sijon, Iżrael, samma’ leħnek! Infexx fl-hena u ifraħ b’qalbek kollha, bint Ġerusalemm! Neħħa l-Mulej minn fuqek is-sentenza li kellek kontrik, keċċa l-għedewwa tiegħek. Is-sultan t’Iżrael, il-Mulej, hu f’nofsok; ma jkollokx iżjed ħsara minn xiex tibża’. Dakinhar jgħidu lil Ġerusalemm: “Tibżax, Sijon, tħallix idejk jintelqu! Il-Mulej, Alla tiegħek, qiegħed f’nofsok,gwerrier li jsalva; minħabba fik jithenna b’hena kbir, fi mħabbtu jġeddek, jinfexx minħabba fik f’għajjat ta’ ferħ, bħalkieku f’jum ta’ festa”. Il-Kelma tal-Mulej 

Responsorial Psalm      ISaiah 12:2-3, 4, 5-6.

God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.

Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.

Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.

Salm Responsorjali          Isaija 12, 2-3.4bċd. 5-6

R/. (6): Kbir hu f’nofsok il-Qaddis ta’ Iżrael    

Alla s-salvazzjoni tiegħi,

jiena nittama u ma jkollix mniex nibża’.

Għax qawwieti u għanjieti hu l-Mulej,

għalija sar is-salvazzjoni.

Kollkom ferħana

timlew l-ilma mill-għejun tas-salvazzjoni.   R/.

Roddu ħajr lill-Mulej, sejħu ismu,

għarrfu lill-ġnus bl-għemejjel tiegħu,

xandru li ismu huwa fl-għoli.      R/.

                                          

Għannu lill-Mulej għax għamel ħwejjeġ kbar;

ħa jkun dan magħruf mal-art kollha.

Aqbeż bil-ferħ, għanni,

int li tgħammar f’Sijon,

għax kbir hu f’nofsok il-Qaddis ta’ Iżrael.   R/. 

Reading 2      PHILippians 4:4-7      

Brothers and sisters: Rejoice in the Lord always. I shall say it again: rejoice! Your kindness should be known to all. The Lord is near. Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving,  make your requests known to God. Then the peace of God that surpasses all nderstanding will guard your hearts and minds in Christ Jesus.

Qari II       mill-Ittra lill-Filippin 4, 4-7

Ħuti, ifirħu dejjem fil-Mulej; nerġa’ ngħidilkom, ifirħu. Il-ħlewwa tagħkom, ħa jkunu jafuha l-bnedmin kollha. Il-Mulej qorob! Tħabbtu raskom b’xejn. Fit-talb kollu tagħkom itolbu u uru lil Alla xi jkollkom bżonn, u iżżuh ħajr. U s-sliem ta’ Alla, sliem li jgħaddi kulma l-moħħ jista’ jifhem, iżommilkom qalbkom u moħħkom sħaħ fi Kristu Ġesù. Il-Kelma tal-Mulej 

Gospel        LuKe 3:10-18

The crowds asked John the Baptist, “What should we do?” He said to them in reply, “Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise.” Even tax collectors came to be baptized and they said to him, “Teacher, what should we do?” He answered them,  “Stop collecting more than what is prescribed.” Soldiers also asked him, “And what is it that we should do?” He told them, “Do not practice extortion, do not falsely accuse anyone,  and be satisfied with your wages.” Now the people were filled with expectation, and all were asking in their hearts  whether John might be the Christ. John answered them all, saying,  “I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn,  but the chaff he will burn with unquenchable fire.” Exhorting them in many other ways, he preached good news to the people.

Evanġelju    Qari skond San Luqa 3, 10-18  

F’dak iż-żmien, in-nies kienu jistaqsu lil Ġwanni u jgħidulu: “Mela x’għandna nagħmlu?”. U huwa kien iweġibhom: “Min għandu żewġ ilbiesi, jaqsam ma’ min ma għandu xejn, u min għandu x’jiekol jagħmel l-istess”. Resqu wkoll xi pubblikani biex jitgħammdu u qalulu: “Mgħallem, x’għandna nagħmlu aħna?”. U huwa weġibhom: “Tissikkaw lil ħadd biex jagħtikom taxxi iżjed milli jmisskom tieħdu”. Staqsewh ukoll xi suldati u qalulu: “U aħna, x’għandna nagħmlu?”. U huwa weġibhom: “Tisirqu lil ħadd bit-tehdid jew bil-qerq tagħkom, u kkuntentaw ruħkom bil-paga li għandkom”. Il-poplu kien qiegħed jistenna ħerqan, u kulħadd kien jistaqsi lilu nnifsu dwar Ġwanni, jekk kienx hu l-Messija. Għalhekk Ġwanni qabad u qal lil kulħadd: “Jien, ngħid għalija, ngħammidkom bl-ilma, imma ġej wieħed aqwa minni, li ma jistħoqqlix inħollu l-qfieli tal-qorq tiegħu. Hu jgħammidkom bl-Ispirtu s-Santu u n-nar. Il-midra qiegħda f’idu, biex iderri l-qiegħa u jiġbor il-qamħ fil-maħżen tiegħu, imma t-tiben jaħarqu b’nar li ma jintefiex”. U b’ħafna twissijiet oħra kien ixandar lill-poplu l-bxara t-tajba. Il-Kelma tal-Mulej

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Shout for Joy, O Daughter Zion!

A reflection by Fr. Thomas Rosica, CSB                                      

                  

Advent, far from being a penitential time, is a time of rejoicing. Christians proclaim that the Messiah has indeed come and that God’s reign is at hand. During these days we are invited to quietly prepare our hearts and our lives for the coming of the Son of God in the flesh.

On this third Sunday of Advent – known as Gaudete Sunday, the Sunday of rejoicing – I would like to focus on two important themes found in today’s scripture readings: the biblical expression “Daughter of Zion” and what it means to “rejoice.”

The rich text of today’s first reading from the Prophet Zephaniah (3:14-18a) speaks of the Daughter of Zion, the personification of the city of Jerusalem. Let us reflect on the significance of this title of the holy city of Jerusalem and see how and why the Church appropriated the title for Mary, Mother of the Lord.

“Daughter of Zion” is the personified title of the city of Jerusalem. Zion was the name of the Jebusite citadel that later became the City of David. In the many texts of the Old Testament that speak of the Daughter of Zion, there is no real distinction to be made between a daughter of Zion and the city of Jerusalem itself.

In the Old Testament, the title “Virgin of Israel” is the same as the Daughter of Zion. The image of the Bride of the Lord is found in Hosea, chapters 1-3: It reflects the infidelity of the people to their God.

Jeremiah 3:3-4 speaks of prostitution and the infidelity of the bride. Virginity in the Old Testament is fidelity to the Covenant. In 2 Corinthians 11:2, Paul speaks of the Church as a pure virgin. Here, virginity is the purity of faith.

Throughout the Old Testament, it is in Zion-Jerusalem that God shall gather together all of his people. In Isaiah 35:10, the tribes of Israel shall gather in Zion. In Ezekiel 22:17-22, the prophet describes God’s purification of his people that shall take place “within” the walls of the city, in the midst of Jerusalem.

The Hebrew word used to describe this inner section of the city is beqervah, a word formed from the root qerev meaning something deep, intimate, situated deep within a person. It also means the maternal womb, the intestines, the breast, the insides of a person, and the most secret area of one’s soul, where wisdom, spirit, malice, and the Law of the Lord dwell. Therefore, the city of Jerusalem has a definite maternal character in the history of salvation.

In the Christian Tradition    

The Second Vatican Council formally called Mary “Daughter of Zion” in the dogmatic constitution on the Church Lumen Gentium (#52). The Church’s appropriation of this title for the Mother of the Lord has a rich scriptural foundation. Mary illustrates the prophecies of the Old Testament that ascribed value to the eschatological role of woman as 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.

The title “Daughter of Zion” evokes the great biblical symbolism of the Messianic Zion. For the prophets, the Daughter of Zion was the spouse of the Lord when she observed the covenant. Mary’s role as Daughter of Zion, or for that matter any of her roles in the life of God’s people, can never be understood independently of Christ and of the Spirit, which he bestows upon all humanity by dying on the cross.

Lumen Gentium says that all theology and Marian piety belong to the mystery of Christ and to the mystery of the Church. Mary, Daughter of Zion, is the archetype of the Church as Bride, Virgin, and Mother. It is not only biological virginity but also spiritual virginity, which means fidelity to the Scriptures, openness toward others, and purity in faith.

Mary’s words to the servants at the wedding banquet in Cana (John 2:1-12) are an invitation to all peoples to become part of the new people of God. Mary is the new Daughter of Zion because she has invited the servants to perfectly obey Jesus the Lord. At Cana this new Daughter of Zion has spoken to all people.

At both Cana and Calvary (in John’s Gospel), Mary manifests not only her maternity and physical relationship with her Son but also her highly symbolic role as Woman and Mother of God’s people. At Calvary, more than any other place in the fourth Gospel, Mary is “Mother Zion”: her spiritual maternity begins at the foot of the cross.

As Mother Zion, she welcomes and represents not only Israel but the Church, the People of God of the New Covenant. At the foot of the cross, Mary is the mother of the new Messianic people, of all those who are one in Christ.

She who bore Jesus in her womb now takes her place in the assembly of God’s holy people. She is the new Jerusalem: in her own womb was the Temple, and all peoples shall be gathered back to the Temple, which is her Son. The Mother of Jesus is indeed the Mother of all of God’s scattered children. She is Mother of the Church. Mary is the first Daughter of Zion, leading all of God’s people on the journey toward the Kingdom.

I cannot help but recall the words of Cardinal Marc Ouellet, then Archbishop of Quebec City, in his profound, opening address to the Synod of Bishops on “The Word of God in the Life and Mission of the Church” in October 2008: “A woman, Mary, perfectly accomplishes the divine vocation of humanity by her ‘yes’ to the Word of the Covenant and her mission. Through her divine motherhood and her spiritual motherhood, Mary appears as the permanent model and form for the Church, like the first Church.”

Rejoice in the Lord      

In today’s second reading, St. Paul tells us to rejoice in the Lord always (Philippians 4:4-7; see also Philippians 2:18; 3:1; 4:4). This is the rejoicing to which St. Paul invites us and which forms the heart of the Advent season. But we must ask ourselves, what did persecuted Christians have to rejoice about?

The answer is their relationship with the Lord, which can even become stronger and more intimate in times of persecution. Their joy is not in their circumstance; indeed, it is often in spite of their circumstance. Rather it is in the Lord.

Sheer joy arises out of a deep and abiding relationship with God that carries the believer through all sorts of trials and tribulations. Rejoicing in the Lord is a sort of adoration, and adoration often takes the form of prayer. Rejoicing constantly leads to praying and praising repeatedly. Since Paul refers to giving thanks after he mentions prayer, it is probable that the term “praying” refers to petitioning God in some form, perhaps interceding for self and others in some manner.

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