Speaking the Word of God with authority

F

Fourth Sunday in Ordinary Time 

Ir-4 Ħadd matul is-Sena   2018

Messalin B pp 356

Reading 1

Deuteronomy 18:15-20

Moses spoke to all the people, saying: "A prophet like me will the LORD, your God, raise up for you from among your own kin; to him you shall listen. This is exactly what you requested of the LORD, your God, at Horeb on the day of the assembly, when you said, 'Let us not again hear the voice of the LORD, our God, nor see this great fire any more, lest we die.' And the LORD said to me, 'This was well said. I will raise up for them a prophet like you from among their kin, and will put my words into his mouth; he shall tell them all that I command him. Whoever will not listen to my words which he speaks in my name, I myself will make him answer for it. But if a prophet presumes to speak in my name an oracle that I have not commanded him to speak, or speaks in the name of other gods, he shall die.'" This is the word of the Lord.

L-Ewwel Lezzjoni

Qari mill-Ktieb tad-Dewteronomju 18, 15-20

Mose' kellem lill-poplu u qal:  "Il-Mulej, Alla tiegħek, iqajjimlek profeta  bħali minn ġensek, minn fost ħutek; lilu għandkom tisimgħu. Dan kollu skont ma tlabt int stess lill-Mulej, Alla tiegħek, fil-Ħoreb f'jum il-laqgħa, meta għedt:  "Jalla ma nismax leħen il-Mulej, Alla tiegħi, u ma narax aktar dan in-nar iħeġġeġ, ħalli ma mmutx." U l-Mulej qalli:  "Sewwa għamlu li tkellmu.   Jiena nqajmilhom profeta bħalek, minn fost ħuthom: inqiegħed kliemi fuq fommu, u jħabbrilhom kull ma nordnalu.   Min ma jagħtix widen għal kliemi li huwa jħabbar f'ismi, jiena nitolbu kont talli jkun naqas.U jekk xi profeta jfettilu jgħid f'ismi ħwejjeġ li ma nkunx qabbadtu jgħid, jew inkella jħabbar f'isem alla oħra, dan il-profeta jkun ħaqqu l-mewt." Il-Kelma tal-Mulej

Responsorial Psalm             

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

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)

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'għajjat ta' ferħ.                                       

R/  Mhux li kontu llum tisimgħu leħen il-Mulej.  La twebbsu qalbkom.

Ejjew inqimuh u ninxteħtu quddiemu,

għarkupptejna quddiem il-Mulej li ħalaqna!

Għaliex hu Alla tagħna,

u aħna l-poplu tiegħu u n-nagħaġ tiegħu.                   

R/  Mhux li kontu llum tisimgħu leħen il-Mulej.  La twebbsu qalbkom.

Mhux li kontu llum 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/  Mhux li kontu llum tisimgħu leħen il-Mulej.  La twebbsu qalbkom.

Reading 2                              

1 Cor 7:32-35

Brothers and sisters: I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord. But a married man is anxious about the things of the world, how he may please his wife, and he is divided. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband.  I am telling you this for your own benefit, not to impose a restraint upon you, but for the sake of propriety and adherence to the Lord without distraction. This is the word of the Lord.

It-Tieni Lezzjoni

Qari mill-Ewwel Ittra lill-Korintin 7, 32-35

Ħuti, iva, jiena rridkom bla ħsibijiet.  Ir-raġel mhux miżżewwġ, ħsiebu fil-ħwejjeħ tal-Mulej, jiġifieri, jif jogħġob lill-Mulej.   Min hu miżżewweġ, ħsiebu fil-ħwejjeġ tad-dinja, jiġifieri, kif jogħġob lil martu,u hu mifrud fih nnifsu! Hekk ukoll il-mara mhux miżżewġa u x-xebba ħsiebhom fil-ħwejjeġ tal-Mulej, jiġifieri, biex ikunu  qaddisa f'ġisimhom u f'ruħhom.  Iżda l-mara miżżewġa ħsieba fil-ħwejjeġ tad-dinja, jiġifieri, kif togħġob lil żewġha. Dan qiegħed ngħidhulkom għall-ġid tagħkom, mhux biex inxekkilkom, iżda għall-ġid tagħkom u biex tgħixu marbutin mal-Mulej bla tixrid ta' moħħ. Il-Kelma tal-Mulej

Gospel                                   

Mark 1:21-28

Then they came to Capernaum, and on the sabbath Jesus entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us?I know who you are?the Holy One of God!" Jesus rebuked him and said, "Quiet! Come out of him!" The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, "What is this? A new teaching with authority. He commands even the unclean spirits and they obey him." His fame spread everywhere throughout the whole region of Galilee. This is the word of the Lord.

L-Evanġelju

Qari skont San Mark 1, 211-28

F'dak iż-żmien, Ġesu' u d-dixxipli tiegħu daħlu Kafarnahum.   Malajr,  f'jum is-Sibt, daħal fis-sinagoga u qagħad jgħallem. In-nies baqgħu mistagħġbin bil-mod tat- tagħlim tiegħu, għax beda jgħallimhom bħal wieħed li għandu s-setgħa, u mhux bħall-kittieba. Mela jkun hemm fis-sinagoga tagħhm ragel bi spirtu ħażin u qabad jgħajjat u jgħid:  "Aħna x'għandna x'naqsmu, Ġesu' ta' Nazaret?   Ġejt biex teqridna?  Jien naf min int: Il-Qaddis ta' Alla?"   Imma Ġesu' kkmandaħ:  "Iskot!  Oħroġ minnu!"  Imbagħad l-ispirtu ħażin lir-raġel beda jħabbtu ħafna, għajjat għajta kbira u ħareġ minnu. U lkoll stagħġbu, u bdew jistaqsu lil xulxin u jgħidu: "Dan x'inhu?  X'tagħlim ġdid mogħti bis-setgħa!   Sa lill-ispirtu jikkmanda, u huma joqogħdu għalih?   U l-fama tiegħu xterdet mal-inħawi kollha tal-Galilija. Il-Kelma tal-Mulej

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Speaking the Word of God with Authority

Commentary by Fr. Thomas Rosica, CSB

At the beginning of Mark's story of the Son of God, we read of the calling of the first disciples (1:16-20) and the confrontation with evil (1:21-28). The calling, influenced by the compelling calls of the prophets (e.g., Isaiah 6:1-13; Jeremiah 1:14-19), is a model of discipleship. Jesus is not a solitary prophet but one who calls companions "to be with him;" he enters the lives of four people engaged in their ordinary occupations, simply says, "Follow me," and they immediately leave everything to follow him.

The story of Jesus in the Capernaum synagogue inaugurates the first day of his ministry that consists of exorcisms and healings. The story reflects contemporary Jewish thought that the coming of God's kingdom would mark the defeat of evil, which is personified in an array of demons and unclean spirits. Jesus' word is so powerful that people abandon their occupations and follow him, and even demonic powers are powerless before it. Jesus summons people to a change of heart, to take a new look at their lives and put their trust in the good news. This is not simply a story from the past, but one that continues to speak powerfully and prophetically to people today.

On this Fourth Sunday of Ordinary time, both the first reading (Deuteronomy 18:15-20) and the Gospel (Mark 1:21-28) raise the issue of the authority of those who speak the Word of God. Authentic prophets taught with authority because God put his own words into their mouths. In the first reading, Moses tells the people that God will send a prophet from the line of the Israelites. God commands everyone to listen to this prophet, who we come to recognize as Jesus.

Jesus astonishes the people in the Capernaum synagogue with his teaching and authority. He taught with authority because he is the living Word of God. We are all witnesses to this living Word who is Jesus. We have no authority of our own; we simply proclaim his Word. Each member of the Church, by virtue of baptism and confirmation, has a prophetic role, and echoes the Word of God himself, both by words and example. We must walk our talk!

Two of the most misused and misunderstood words in our day are "prophet" and "prophetic." In the popular mind, prophets fall into some well-worn stereotypes, always standing outside, protesting the system. They might be dressed poorly, shouting out and embarrassing the polite and the elite! For many such prophets, anger seems to be a signature emotion.

Yet in the Bible, prophecy often looks very different. There were certainly those lone prophets like Elijah and John the Baptist, but more often prophets were fully integrated into the "systems" and "structures" of their times. Think of Jeremiah, who came from the fallen priestly house of Eli; and Ezekiel, Zechariah and Isaiah were also priests and prophets of the court. Prophets appeared in the courts of the kings of Israel. In the moving story of King David, the prophet Nathan rebuked the king for adultery and murder but he was also capable of some rather discrete maneuvering in his efforts to put Solomon on the throne!

Authentic prophets were strident opponents of the status quo. They recognized and felt the injustice that kings and priests and false prophets wanted to whitewash. They shared the groans of the oppressed poor, of widows, orphans and the dispossessed, and articulated those groans in cries of woe. They denounced the system, but denounced a system in which they were often enmeshed. They experienced deeply what was wrong with that system, and did everything they could to bring about change from within the system.

It's far too easy to denounce from a distance. Gestures of repudiation and condemnation cost so little, and adding the term prophetic may lend an aura of piety, importance and savvy to one's reputations and works. But they don't accomplish their goal of bringing about conversion, transformation and renewal.

Prophets in the Bible cannot afford gestures. They are called to speak the word of the Lord from within the court, often wreaking havoc in the process! Authentic prophets spoke the truth face-to-face with power, to powerful men and women whom the prophets knew intimately, frequently from their own position of power. And often, the prophets were in the employ of those whom they challenged!

Finally, a word on our own "prophetic" efforts to bring about change in the Church. I will be forever grateful to the late Jesuit Cardinal Avery Dulles for having instilled these ideas in my mind and heart years ago. The then Father Dulles said that reformers ought to speak prophetically. This may well be true, provided that the nature of prophecy be correctly understood. Father said that St. Thomas Aquinas made an essential distinction between prophecy as it functioned in the Old Testament and as it functions within the Church. The ancient prophets were sent for two purposes: "To establish the faith and to rectify behavior." In our day, Father Dulles continued, "the faith is already founded, because the things promised of old have been fulfilled in Christ. But prophecy which has as its goal to rectify behavior neither ceases nor will ever cease."

How do we speak the Word of God with authority today? How do we use our authority to further the Kingdom of God? How are our words, gestures, messages and lives prophetic today, in the Church and in the world?

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Repent, and believe in the gospel.

Third Sunday in Ordinary Time

Lectionary: 68

It-Tielet Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1   

JONAH 3:1-5, 10

The word of the LORD came to Jonah, saying: "Set out for the great city of Nineveh, and announce to it the message that I will tell you." So Jonah made ready and went to Nineveh, according to the LORD'S bidding. Now Nineveh was an enormously large city; it took three days to go through it. Jonah began his journey through the city, and had gone but a single day's walk announcing, "Forty days more and Nineveh shall be destroyed, " when the people of Nineveh believed God; they proclaimed a fast and all of them, great and small, put on sackcloth. When God saw by their actions how they turned from their evil way, he repented of the evil that he had threatened to do to them; he did not carry it out.

Qari I 

Qari mill-Ktieb tal-Profeta Ġona 3, 1-5.10 

Il-kelma tal-Mulej waslet lil Ġona u qallu: “Qum, mur f’Ninwè, il-belt il-kbira, u xandrilha li ngħidlek jien”. U Ġona qam u mar f’Ninwè kif qallu l-Mulej. Issa Ninwè kienet belt kbira għall-aħħar, trid tlitt ijiem biex timxiha. Ġona, kif daħal il-belt, beda ġurnata mixi, ixandar u jgħid: “Erbgħin jum ieħor, u Ninwè ssir ħerba!”. In-nies ta’ Ninwè emmnu f’Alla, nedew sawma u libsu l-ixkejjer, mill-kbir saż-żgħir. U Alla ra x’għamlu, kif reġgħu lura minn triqthom il-ħażina. U Alla raġa’ bdielu mid-deni li qal li kien se jagħmlilhom, u ma għamlux. Il-Kelma tal-Mulej

Responsorial Psalm                                                                                                                         PSALM 25:4-5, 6-7, 8-9

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. Teach me your ways, O Lord.

Remember that your compassion, O LORD,

and your love are from of old.

In your kindness remember me,

because of your goodness, O LORD.

R. Teach me your ways, 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. Teach me your ways, O Lord.

Salm Responsorjali

Salm 24 (25), 4bċ-5ab.6-7bċ.8-9

Triqatek, Mulej, għarrafni,

il-mogħdijiet tiegħek għallimni.

Mexxini fis-sewwa tiegħek u għallimni,

għax int Alla tas-salvazzjoni tiegħi.

 R/. (4a): Triqatek, Mulej, għarrafni

Ftakar fil-ħniena u t-tjieba tiegħek,

għax huma minn dejjem, Mulej.

Inti tajjeb, Mulej;

ftakar fija skont it-tjieba tiegħek. 

R/. (4a): Triqatek, Mulej, għarrafni

Tajjeb u sewwa l-Mulej;

għalhekk juri triqtu lill-ħatja.

Imexxi l-imsejkna fis-sewwa,

jgħallem lill-fqajrin it-triq tiegħu.

R/. (4a): Triqatek, Mulej, għarrafni

Reading  2                                                                                                                                              1 CORINTHIANS 7:29-31

I tell you, brothers and sisters, the time is running out. From now on, let those having wives act as not having them, those weeping as not weeping, those rejoicing as not rejoicing, those buying as not owning,  those using the world as not using it fully. For the world in its present form is passing away.

Qari II

Qari mill-Ewwel Ittra lill-Korintin 7, 29-31

Dan ngħidilkom, ħuti: iż-żmien qsar. Ħa jkunu, mela, dawk li għandhom mara, bħallikieku ma għandhomx; dawk li jibku, bħallikieku ma jibkux; dawk li jifirħu, bħallikieku ma jifirħux; dawk li jixtru, bħallikieku ma għandhom xejn; dawk li jgawdu d-dinja, bħallikieku ma jgawduhiex; għax is-sura ta’ din id-dinja għad tgħaddi! Il-Kelma tal-Mulej  

Gospel                                                                                                                                                    MARK 1:14-20

After John had been arrested, Jesus came to Galilee proclaiming the gospel of God: "This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel." As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, "Come after me, and I will make you fishers of men." Then they  abandoned their nets and followed him. He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets. Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.

Evanġelju

 Qari mill-Evanġelju skont San Mark 1, 14-20

Wara li arrestaw lil Ġwanni, Ġesù mar il-Galilija jxandar l-Evanġelju ta’ Alla u jgħid: “Iż-żmien huwa mitmum, u s-Saltna ta’ Alla waslet; indmu u emmnu fl-Evanġelju”. Waqt li kien għaddej ma’ xatt il-baħar tal-Galilija, lemaħ lil Xmun u ’l ħuh Indrì qegħdin ikalaw ix-xbiek fil-baħar, għax kienu sajjieda. U Ġesù qalilhom: “Ejjew warajja, u nagħmel minnkom sajjieda tal-bnedmin”. U minnufih telqu x-xbiek, u marru warajh. Wara li mexa ftit ieħor ra lil Ġakbu ta’ Żebedew u lil ħuh Ġwanni fid-dgħajsa qegħdin isewwu x-xbiek, u minnufih sejħilhom. U huma telqu lil missierhom Żebedew fid-dgħajsa mal-lavranti, u marru warajh. Il-Kelma tal-Mulej

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The Big Fish, the Great Catch, the Ultimate Commission

Commentary by Fr Thomas Rosica

Those with literal minds will question many things about the Jonah story [Jonah 3:1-5, 10]: the great fish, the size and population of this immense city, and the conversion of the Assyrians.

On the other hand, those who really listen to and view this story with ears and eyes of faith will take all of these other factors in stride. What is essential is not the size of God's sea monsters, nor the distances to be covered within cities, nor the large numbers of those converted.

For people of faith, the rather amazing Jonah story contains a far greater message: Because the people of Nineveh repented at the preaching of Jonah and turned from their evil ways, God repented of the evil that he had threatened to do to them. No person, place or situation is beyond God's mercy and healing reach!

It is no wonder, then, that Christianity saw Jonah as a positive figure prefiguring Christ and his universal Gospel message. Through Christ, God approaches his world in a new, decisive way in order to fulfill all the expectations and hopes of the Old Testament.

Jesus to the city

When the disciples in Sunday's Gospel [Mark 1:14-20] leave their nets and present occupations in order to submit to God's Kingdom, they model what this turning from and turning toward means. How can we bring the Good News of God and of Jesus to our cities that are often so vast, so impersonal, so busy and filled with noise?

At times do we not often run the other way to the lake and wait for some speedboat or cruise ship to pick us up and take us to a quiet, peaceful place that is much less complicated and less hostile to our message? How can we Christians be the souls of our cities?

We begin by celebrating the Eucharist with devotion and love. We must pray incessantly. We continue to do many hidden, quiet sacrifices each day of our lives with love, peace and joy. We take our baptism seriously and activate the Beatitudes in daily living. We must never give up in living God's Word and preaching it to others in words and deeds.

The Zeal of St. Paul

This great Apostle to the Gentiles causes every Catholic hold up a mirror to his or her life and to ask, “Am I as determined and as energetic about spreading the Catholic faith as St. Paul was?”

Our Catholic faith only grows when we consciously and conscientiously share it with others. Christ will look at each one of us with his merciful eyes at our individual judgment and ask what efforts we made during the course of our lifetime to invite people into communion with Jesus Christ and his Church. In the end, the Lord will ask us: “Did you love me? To whom did you preach the Good News? How many people did you bring with you?”

The Ultimate Commission

What does Jesus Christ demand of us today? Repentance, conversion, a turning away from our own ideas about how God's Kingdom should operate and a turning toward belief in Christ's teaching and example about God's Kingdom that is among us here and now. Our ultimate commission is to preach the word of God in season and out of season.

May the fire that the Holy Spirit poured into the heart of St. Paul of Tarsus, inflame our hearts to be vibrant and effective missionaries of the New Evangelization. May it strengthen us never to give up, especially when it seems like no one is listening any more. For it is precisely at such moments that the Lord will say again to us: "Do not be afraid, but speak and do not be silent; for I am with you, and no one will lay a hand on you to harm you, for there are many in this city who are my people."

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DISCIPLESHIP... and its costs

Second Sunday In Ordinary Time Year B

It-2 Ħadd tas-Sena ‘B’

Messalin ‘B’ pp 346

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Reading 1 

1 Samuel 3:3b-10, 19

Samuel was sleeping in the temple of the LORD where the ark of God was. The LORD called to Samuel, who answered, "Here I am." Samuel ran to Eli and said, "Here I am. You called me." "I did not call you, " Eli said. "Go back to sleep." So he went back to sleep. Again the LORD called Samuel, who rose and went to Eli. "Here I am, " he said. "You called me." But Eli answered, "I did not call you, my son. Go back to sleep." At that time Samuel was not familiar with the LORD, because the LORD had not revealed anything to him as yet. The LORD called Samuel again, for the third time. Getting up and going to Eli, he said, "Here I am. You called me." Then Eli understood that the LORD was calling the youth. So he said to Samuel, "Go to sleep, and if you are called, reply, Speak, LORD, for your servant is listening." When Samuel went to sleep in his place, the LORD came and revealed his presence, calling out as before, "Samuel, Samuel!" Samuel answered, "Speak, for your servant is listening." Samuel grew up, and the LORD was with him, not permitting any word of his to be without effect. This is the Word of the Lord.

L-Ewwel Lezzjoni

Qari mill-Ewwel Ktieb ta' Samwel 3, 3b-10, 19

F'dak iż-żmien, Samwel kien mimdud fit-tempju tal-Mulej, fejn kien hemm l-arka ta' Alla. Il-Mulej sejjaħ:  "Samwel!"   U dan wieġeb:  "Hawn jien!" U mar jiġri għand Għeli u qallu:  "Hawn jien," qallu, "għalfejn  sejjaħtli?"  "Ma sejjahtlekx,"  wieġeb, "erġa' mur imtedd." U raġa' mar jorqod. U ssokta l-Mulej isejjaħ:  "Samwel!"   U Samwel qam u mar  għand Għeli u qallu:  "Hawn Jien! Għalfejn sejjaħtli?" "Ma sejjaħtlikx, ibni," wieġeb, "erġa' mur orqod."   Samwel kien għadu ma għarafx il-Mulej, u anqas kienet għadha ma ttgħarrfitlu l-kelma tal-Mulej. U ssokta l-Mulej isejjaħ:  "Samwel!" għat-tielet darba. U dan qam, u mar għand Għeli, u qallu:  "Hawn jien!  Għalfejn sejjaħtli?"  U Għeli fehem li l-Mulej kien  qiegħed isejjah iż-żgħażugħ.  U qal lil Samwel: "Mur orqod.  Jekk jerġa' jsejjaħlek wieġeb: Tkellem, Mulej, għax il-qaddej tiegħek qiegħed jisma'." U Samwel mar jorqod f'postu. U l-Mulej ġie, waqaf ħdejh, u sejjaħ bħal drabi oħra: "Samwel!  Samwel!"  U wieġeb Samwel:   "Tkellem, għax il-qaddej tiegħek qiegħed jisma'." Samwel kiber, u l-Mulej kien miegħu, u ma ħalla ebda kelma milli qal tmur fix-xejn. Il-Kelma tal-Mulej

Responsorial Psalm             

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

R. (8a and 9a) Here am I, Lord; I come to do your will.
I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
And he put a new song into my mouth,
a hymn to our God.                                                     R

Sacrifice or offering you wished not,
but ears open to obedience you gave me.
Holocausts or sin-offerings you sought not;
then said I, "Behold I come."                                       R.

"In the written scroll it is prescribed for me,
to do your will, O my God, is my delight,
and your law is within my heart!"                                R.

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

Salm Responsorjali                                                                                              

Salm 39(40)

           

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

Ittamajt b'tama qawwija fil-Mulej!

hu niżel ħdejja u sama' l-għajta tiegħi.

Qegħedli fuq fommi għanja ġdida,

għanja ta' tifħir lil Alla tagħna.                          R/

Int ma titgħaxxaqx b'sagrifiċċji u offerti;

imma widnejja inti ftaħtli;

ma tlabtnix vittmi tal-ħruq u tat-tpattiija.

Imbagħad jien għedt:  "Hawn jien, ġej!"          R/

"Fil-bidu tal-ktieb hemm miktub fuqi

li nagħmel ir-rieda tiegħek.

Alla tiegħi, dan jogħġboni;

il-liġi tiegħek ġewwa qalbi."                             R/

Xandart il-ġustizzja f'ġemgħa kbira;

Xufftejja ma  żammejthomx magħluqa.

Mulej, dan inti tafu.                                          R/

Reading 2                       

1 Corinthians 6:13c-15a, 17-20

Brothers and sisters: The body is not for immorality, but for the Lord, and the Lord is for the body; God raised the Lord and will also raise us by his power. Do you not know that your bodies are members of Christ? But whoever is joined to the Lord becomes one Spirit with him. Avoid immorality. Every other sin a person commits is outside the  body, but the immoral person sins against his own body. Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own? For you have been purchased at a price. Therefore glorify God in your body. This is the Word of the Lord.

It-Tieni Lezzjoni
Qari mill-Ewwel Ittra lill-Korintin 6, 13c-15a, 17-20

Ħuti, il-ġisem mħuwiex għaż-żina iżda għall-Mulej, u l-Mulej huwa għall-ġisem.   U Alla qajjem il-Mulej u jqajjem lilna ukoll bil-qawwa tiegħu. Ma tafux li l-iġsma tagħkom huma membri ta' Kristu? Min jingħaqad mal-Mulej hu ruħ waħda miegħu. Aħarbu ż-żina!   Kull dnub li wieħed jagħmel hu 'l barra minn ġismu, iżda min jagħmel iż-żina jkun qiegħed jidneb kontra ġismu stess. Jew ma tafux li ġisimkom hu tempju ta' Ispirtu s-Santu, li jinsab jgħammar fikom, li għandkom minn Alla? Ma tafux li intom m'intomx tagħkom infuskom?

Bil-għoti kontu mixtrija!  Mela agħtu ġieħ lil Alla permezz ta' ġisimkom. Il-Kelma tal-Mulej

Gospel                                               

John 1:35-42

John was standing with two of his disciples, and as he watched Jesus walk by, he said, "Behold, the Lamb of God." The two disciples heard what he said and followed Jesus. Jesus turned and saw them following him and said to them, "What are you looking for?" They said to him, "Rabbi" - which translated means Teacher -, "where are you staying?" He said to them, "Come, and you will see." So they went and saw where Jesus was staying, and they stayed with him that day. It was about four in the afternoon. Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus. He first found his own brother Simon and told him, "We have found the Messiah" - which is translated Christ -.Then he brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; you will be called Cephas" - which is translated Peter. This is the Word of the Lord.

Evanġelju

Qari skont San Ġwann 1, 35-42

F'dak iż-żmien, Ġwanni kien hemm ma' tnejn mid-dixxipli tiegħu. Ħares lejn Ġesu' li kien għaddej minn hemm, u qal: "Araw il-Ħaruf ta' Alla."   Iż-żewġ dixxipli semgħuh igħid dan, u marru wara Ġesu'. Ġesu' dar u rahom mexjin warajh, u qalilhom: "Xi tridu?"   Iżda huma staqsewh:   "Rabbi" li tfisser, Mgħallem – "fejn toqgħod?." Hu weġibhom:  "Ejjew u taraw,"    U marru miegħu u raw fejn kien joqgħod, u  dak in-nhar baqgħu miegħu.   Kien ħabta  tal-erbgħa ta'  waranofsinhar. Wieħed mit-tnejn li semgħu x'kien qal Ġwanni u marru wara Ġesu' kien Indri', ħu Xmun Pietru. L-ewwel ma għamel mar isib lil ħuh Xmun u qallu: "Sibna l-Messija" – li tfisser Kristu.   U ħadu għand Ġesu', Ġesu' ħares lejh u qallu:   "Inti Xmun, bin Ġwanni.  Inti tissejjaħ Kefa" – jew Pietru. Il-Kelma tal-Mulej

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The Cost of Our Discipleship

Commentary by Fr. Thomas Rosica, CSB

Reflecting on Sunday's readings, especially the call of Samuel and of Andrew and his brother, I remembered something that the German Lutheran Pastor Dietrich Bonhoeffer wrote from his prison in Nazi Germany, that "only by living unreservedly in this life's duties, problems, successes and failures, experiences and perplexities ... does one become a man and a Christian." Bonhoeffer experienced what he called so poignantly "the cost of discipleship."

The Prophet Samuel and Andrew and Simon Peter experienced this cost in their own lives. First let us consider the story of Samuel's call -- a dramatic story exemplifying the dynamics of God's call, and offering to us a model to follow in our own lives. Eli was old and nearly blind. His sons, who were the priests of the temple, had been unfaithful to God. Their time was nearing an end, so God called Samuel to begin a new era.

Samuel needed help in discerning his call, and Eli's wisdom and friendship with the young man were necessary so that Samuel could really hear the Lord's voice. Once Samuel recognized that it was truly the Lord who was calling him, he became the great prophet who would discern God's will regarding religious, social and political matters for the people.

In the Gospel story for the Second Sunday in Ordinary Time, it is Jesus who takes the initiative or the first step. His question to the disciples is intriguing: "What are you looking for?" (1:38). Far from any simple interrogation, these words are deeply religious and theological questions. "Why" Jesus asks, "are you turning to me for answers?" They ask him, "Teacher, where do you live? Where do you stay?" (verse 38). The verb "live," "stay," "remain," "abide," "dwell," "lodge," occurs 40 times in the Fourth Gospel. It is a verb that expresses concisely John's theology of the indwelling presence.

The disciples are not only concerned about where Jesus might sleep that night, but they are really asking where he has his life. Jesus responds to them: "Come and see" (verse 39). Two loaded words throughout John's Gospel -- to "come" to Jesus is used to describe faith in him (cf John 5:40; 6:35. 37.45; 7:37). For John, to "see" Jesus with real perception is to believe in him.

The disciples began their discipleship when they went to see where he was staying and "they stayed on with him that day" (John 1:39). They responded to his invitation to believe, discovered what his life was like, and they "stayed on"; they began to live in him, and he in them. After Andrew had grown in his knowledge of who Jesus was, he "found his brother" Peter and "brought him to Jesus (verses 41,42). This whole experience will be fulfilled when the disciples see his glory on the cross.

What can we learn from the call stories in Sunday's readings? We are never called for our own sake, but for the sake of others. Israel was called by God for the benefit of the godless around it. God calls all Christians for the sake of the world in which we live.

To be called does not require perfection on our behalf, only fidelity and holy listening. Samuel and the prophets of Israel, the fishermen of Galilee and even the tax collectors that Jesus called were certainly not called because of their qualifications or achievements. Paul says that Jesus calls "the foolish," so that the wise will be shamed. It is a dynamic call that involves a total response on our part. We will never be the same because he has called us, loved us, changed us and made us into his image. Because he has called us, we have no choice but to call others to follow him.

How have you been called away from the routine of your life, away from the frustrations of daily life and work? What new purpose do you find emerging in your life because of the ways that God has called you? Through whom have you encountered the call of the Lord in your life? Have you called anyone to follow the Lord recently?

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UPON YOU THE LORD SHINES

The Epiphany of the Lord
Lectionary: 20

L-Epifanija tal-Mulej

 

Reading 1                                                                                                                                 ISaiah 60:1-6

Rise up in splendor, Jerusalem! Your light has come, the glory of the Lord shines upon you. See, darkness covers the earth, and thick clouds cover the peoples; but upon you the LORD shines, and over you appears his glory. Nations shall walk by your light, and kings by your shining radiance. Raise your eyes and look about; they all gather and come to you: your sons come from afar, and your daughters in the arms of their nurses.  Then you shall be radiant at what you see, your heart shall throb and overflow, for the riches of the sea shall be emptied out before you, the wealth of nations shall be brought to you. Caravans of camels shall fill you, dromedaries from Midian and Ephah; all from Sheba shall come bearing gold and frankincense, and proclaiming the praises of the LORD. This is the Word of the Lord.

Qari I  

mill-Ktieb tal-Profeta Isaija 

Qum! Ħa jiddi wiċċek! Id-dawl tiegħek wasal! Jiddi fuqek sebħ il-Mulej! Ara d-dlamijiet jiksu l-art, u sħab iswed il-popli: iżda fuqek jiddi l-Mulej, u s-sebħ tiegħu jfiġġ fuqek. Il-ġnus għad jimxu fid-dawl tiegħek, u s-slaten fid-dija tas-sebħ tiegħek. Għolli u dawwar għajnejk madwarek u ara: ilkoll miġbura ġejjin għandek. Uliedek ġejjin mill-bogħod, u bnietek iġorruhom fuq id-dirgħajn. Imbagħad tħares u wiċċek jiddi, u tħabbat u timtela qalbek, għax fuqek taqa’ l-kotra tal-ġid tal-ibħra, u l-għana tal-ġnus jiġi għandek. Imrieħel ta’ iġmla għad jgħattuk, l-iġmla żgħar ta’ Midjan u Għefa; ilkoll minn Seba jiġu, mgħobbija bid-deheb u l-inċens, u jxandru t-tifħir tal-Mulej. Il-Kelma tal-Mulej

Responsorial Psalm                                                                                                                         PSalm 72:1-2, 7-8, 10-11, 12-13.

O God, with your judgment endow the king,
and with your justice, the king's son;
He shall govern your people with justice
and your afflicted ones with judgment.
R. Lord, every nation on earth will adore you.

Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.
R. Lord, every nation on earth will adore you.

The kings of Tarshish and the Isles shall offer gifts;
the kings of Arabia and Seba shall bring tribute.
All kings shall pay him homage,
all nations shall serve him.
R. Lord, every nation on earth will adore you.

For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.
R. Lord, every nation on earth will adore you.

Salm Responsorjali

Salm 71 (72), 1-2.7-8.10-11,12-13

 R/. (ara 11): Il-ġnus kollha tal-art jagħtuk qima, Mulej

 O Alla, agħti lis-sultan il-ħaqq tiegħek, 

l-ġustizzja tiegħek lil bin is-sultan,  

biex jiġġudika l-poplu tiegħek bil-ġustizzja,  

u bil-ħaqq l-imsejknin tiegħek.            R/.

Tħaddar f’jiemu l-ġustizzja,

u sliem kotran sa ma jintemm il-qamar.

Isaltan minn baħar sa baħar,

u mix-xmara sa truf l-art.                    R/.

Is-slaten ta’ Tarsis u tal-gżejjer jagħtuh ir-rigali,

is-slaten ta’ Seba u ta’ Saba għotjiet iġibulu.

Iqimuh is-slaten kollha,

il-ġnus kollha lilu jaqdu.                       R/.

Għax hu jeħles lill-fqir li jsejjaħlu,

u lill-imsejken li m’għandux min jgħinu.

Iħenn għad-dgħajjef u għall-fqajjar;

il-ħajja tal-fqajrin isalva.                       R/.

Reading 2                                                                                                                                       

1 EPHesians 3:2-3A, 5-6                                                                                         

Brothers and sisters: You have heard of the stewardship of God's grace  that was given to me for your benefit,  namely, that the mystery was made known to me by revelation. It was not made known to people in other generations  as it has now been revealed to his holy apostles and prophets by the Spirit:  that the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel. This is the Word of the Lord.

Qari II

Qari mill-Ittra ta’ San Pawl Appostlu lill-Efesin

 Ħuti, intom smajtu bil-pjan tal-grazzja li Alla tani għall-ġid tagħkom, jiġifieri, li permezz ta’ rivelazzjoni għarrafni l-misteru. Dan hu l-misteru li fil-ġenerazzjonijiet l-imgħoddija ma kienx mgħarraf lill-bnedmin bħalma issa ġie rrivelat lill-appostli qaddisa tiegħu u lill-profeti fl-Ispirtu, jiġifieri, li l-pagani huma msejħa biex ikollhom sehem mill-istess wirt, ikunu membri tal-istess ġisem, ikollhom sehem mill-istess wegħda, fi Kristu Ġesù permezz tal-Evanġelju. Il-Kelma tal-Mulej

Gospel                                                                                                               MatThew 2:1-12                                                                                                                

When Jesus was born in Bethlehem of Judea, in the days of King Herod,  behold, magi from the east arrived in Jerusalem, saying,  "Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage." When King Herod heard this, he was greatly troubled,  and all Jerusalem with him. Assembling all the chief priests and the scribes of the people,  He inquired of them where the Christ was to be born. They said to him, "In Bethlehem of Judea,  for thus it has been written through the prophet: And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler, who is to shepherd my people Israel." Then Herod called the magi secretly  and ascertained from them the time of the star's appearance. He sent them to Bethlehem and said,  "Go and search diligently for the child. When you have found him, bring me word,  that I too may go and do him homage."  After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them,  until it came and stopped over the place where the child was. They were overjoyed at seeing the star,  and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures  and offered him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod,  they departed for their country by another way. This is the Word of the Lord. 

Evanġelju

Qari skont San Mattew

Meta twieled Ġesù f’Betlehem tal-Lhudija, fi żmien is-sultan Erodi, xi maġi mil-Lvant ġew Ġerusalemm jistaqsu: “Fejn hu dak li twieled sultan tal-Lhud? Għax rajna l-kewkba tiegħu tielgħa, u ġejna nqimuh”. Is-sultan Erodi sama’ bihom, u tħawwad hu u Ġerusalemm kollha miegħu. Ġabar flimkien il-qassisin il-kbar u l-kittieba kollha tal-poplu, u ried jaf mingħandhom fejn kellu jitwieled il-Messija. U huma qalulu: “F’Betlehem tal-Lhudija, għax hekk inkiteb mill-profeta: “U int, Betlehem, art ta’ Ġuda, le, m’intix l-iżgħar fost il-bliet il-kbar ta’ Ġuda, għax minnek joħroġ mexxej li jirgħa l-poplu tiegħi Iżrael”. Erodi mbagħad sejjaħ lill-maġi bil-moħbi, u tkixxef bir-reqqa kollha mingħandhom iż-żmien li fih dehritilhom il-kewkba; bagħathom Betlehem u qalilhom: “Morru, staqsu sewwa għat-tifel, u meta ssibuh ejjew għiduli, ħalli jien ukoll niġi nqimu”. Dawk, wara li semgħu lis-sultan, telqu, u ara, il-kewkba li kienu raw tielgħa bdiet miexja quddiemhom sakemm waslet u waqfet fuq il-post fejn kien hemm it-tifel. Kif raw il-kewkba mtlew b’ferħ kbir tassew. Meta mbagħad daħlu d-dar u raw lit-tifel ma’ ommu Marija, inxteħtu fl-art iqimuh; fetħu t-teżori tagħhom u offrewlu rigali deheb, inċens u mirra. Imbagħad, billi kienu mwissijin f’ħolma biex ma jerġgħux imorru għand Erodi, telqu lura lejn arthom minn triq oħra. Il-Kelma tal-Mulej

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Nations Will Come to Your Light

Commentary by Fr. Thomas Rosica, CSB

What "stirring" readings we hear in the Epiphany liturgy! Consider the scene from Isaiah's prophecy (60:1-6). Gentiles come from distant places, attracted by the splendor of Jerusalem, bringing gifts and tenderly carrying the sons and daughters of the Holy City! Though darkness may have surrounded the people, the glory of the Lord allows the light to burst forth and shine like a bright new dawn. What a fitting way to describe what we have just celebrated at Christmas!

Matthew's Gospel story of the magi [2:1-12] reveals to us the inevitable struggle that God's manifestation in Christ implies for the world. If we read the story carefully, we realize that far from being a children's tale, it is a tragic adult story. The battle lines are drawn and the forces are being marshaled. A child is born at the same time as a death-dealing power rules. Jesus was a threat to Herod and to them: to the throne of one, to the religious empire of the others.

At home in their distant, foreign lands, the magi had all the comfort of princely living, but something was missing -- they were restless and unsatisfied. They were willing to risk everything to find the reality their vision promised. Unlike the poor shepherds, the magi had to travel a long road; they had to face adversity to reach their goal. The shepherds also knew adversity, and it had prepared them to accept the angels' message. But once they overcame their fright, they simply "crossed over to Bethlehem" to meet the Christ Child.

The magi, on the other hand, had a much more difficult journey to Bethlehem. It was anything but a romantic, sentimental pilgrimage that we often see in our manger scenes! The magi were not just holy visionaries or whimsical religious figures; they were willing to wager their money, their time and their energy, and perhaps even their lives to seek out someone who would bring true peace.

The magi were not completely lost upon their arrival in Jerusalem -- the city did not stop their pilgrimage. In fact, in Jerusalem, they were redirected to Bethlehem. These men of the East, foreigners in every sense of the word, were guided not only by their own wisdom and knowledge of the stars, but were aided by the Hebrew Scriptures that now form the Old Testament. The meaning of this is important -- Christ calls all peoples of all nations, Gentiles as well as Jews, to follow him. We could say that Jerusalem and the Old Testament serve as a new starting point for these Gentile pilgrims on their road to faith in Jesus. The people of the big city, indeed even Herod himself, were instrumental in leading the magi to Christ.

What could this mean for our own pilgrimages to the truth today? More than the obvious fact that the Old Testament must be a central part of our path to Christ, might it not also mean that our own cities, with all of their confusion and ambiguity, might also serve as a starting point for our journey of faith?

At the center of this whole Gospel story of striking contrasts lies a Baby, Jesus of Bethlehem, who is joy. Herod is afraid of this "great joy for all the people." From Matthew's Gospel, we do not know what happened to the magi when they returned to their native lands, but we can be sure that they were changed men. They discovered in Jerusalem and in Bethlehem that there is no longer a God of this or that country, nor an oracle uttered in some distant place, but a God and Savior who has become flesh and blood for of all humanity. And the Savior is joy.

In the end, the magi went their own way, and because they refused to be seduced by cynicism, because they allowed themselves to be surprised by this great joy, the star to which they had committed themselves appeared again. This is not only the description of the times into which Jesus was born, but also our times. When we have found our lasting joy in the midst of the encircling gloom, cynicism, despair, indifference and meaninglessness, the only thing to do is to kneel and adore.

Gaspar, Melchior and Balthasar, bless our hearts and our homes with your peace and humility! When we hear the voices of old kings of death and fear and cynicism, may we have the courage to go our own way ... rejoicing, because we, too, have seen and experienced the glory of the coming of the Lord.

I conclude with the words of St. Teresa Benedicta of the Cross (Edith Stein), that great Carmelite mystic and lover of the cross, who wrote so beautifully about the Christmas mysteries:

"Those kneeling around the crib are figures of light: the tender innocent children, the trustful shepherds, the humble kings, Stephen, the enthusiastic disciple, and John the apostle of love, all those who have followed the call of the Lord. They are opposed by the night of incomprehensible obstinacy and blindness: the scribes, who know indeed when and where the Saviour of the world is to be born, but who will not draw the conclusion: "Let us go to Bethlehem." King Herod, who would kill the Lord of Life. Ways part before the Child in the manger ... "

Some will choose the path of life, others will choose the path of death. Today as we move away from the manger of our newborn King and Lord, let us recommit ourselves to the cause of life that is the heart and the joy of Christmas.

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