Jesus conquers death

Thirteenth Sunday in Ordinary Time

                           It-13-il Ħadd matul is-Sena                                  

Messalin 'B' 404       

Reading 1                 Wisdom 1:13-15; 2:23-24

God did not make death, nor does he rejoice in the destruction of the living. For he fashioned all things that they might have being; and the creatures of the world are wholesome, and there is not a destructive drug among them nor any domain of the netherworld on earth, for justice is undying. For God formed man to be imperishable; the image of his own nature he made him. But by the envy of the devil, death entered the world, and they who belong to his company experience it.

L-Ewwel Lezzjoni       Qari mill-Ktieb tal-Għerf 1, 13-15; 2,23-25

Il-mewt mhux Alla għamilha; u lanqas togħġbu l-qerda tal-ħajjin. Hu ħalaq kollox biex jgħix; għall-ħajja huma l-ħlejjaq tad-dinja, m'hemmx fihom velenu tal-mewt. Is-saltan tal-mewt ta taħkimx fuq l-art, għax il-ġustizzja ma taqax taħt il-mewt. Alla ħalaq il-bniedem biex ma jmutx, u għamlu xbieha tiegħu nnifsu. Bl-għejra tax-xitan daħlet il-mewt fid-dinja; u jafu xi tfisser dawk li huma tiegħu. Il-Kelma tal-Mulej

Responsorial Psalm          PSALM 30:2, 4, 5-6, 11, 12, 13

I will extol you, O LORD, for you drew me clear

and did not let my enemies rejoice over me.

O LORD, you brought me up from the netherworld;

you preserved me from among those going down into the pit.         

R. (2a) I will praise you, Lord, for you have rescued me.

Sing praise to the LORD, you his faithful ones,

and give thanks to his holy name.

For his anger lasts but a moment;

a lifetime, his good will.

At nightfall, weeping enters in,

but with the dawn, rejoicing.                                                              

 R. (2a) I will praise you, Lord, for you have rescued me.

Hear, O LORD, and have pity on me;

O LORD, be my helper.

You changed my mourning into dancing;

O LORD, my God, forever will I give you thanks.                              

R. (2a) I will praise you, Lord, for you have rescued me.

Salm Responsorjali           Salm 29(30)

Ngħollik, Mulej, għax  erfajtni,

u ma ferraħtx l-għedewwa tiegħi bija.

Mulej,  tellejtli mill-mewt 'il ruħi,

ħlistni minn fost  dawk li jinżlu fil-ħofra.                      

R/    Ngħollik, Mulej, għax erfajtni

Għannu lill-Mulej, ħbieb tiegħu,

faħhru l-isem qaddis tiegħu.

Għax ftit iddum is-saħna tiegħu,

iżda għomor sħiħ l-imħabba tiegħu.

Filgħaxija jidħol il-biki,

filgħodu jidwi l-għajjat ta' ferħ.                         

R/    Ngħollik, Mulej, għax erfajtni

Ismagħni, Mulej, u ħenn għalija;

kun,  Mulej, l-għajnuna tiegħi.

Int   bdilt  fi żfin l-għali tiegħi,

Mulej, Alla tiegħi, infaħħrek għal dejjem!                   

R/    Ngħollik, Mulej, għax erfajtni

Reading 2                             2 Corinthians 8:7, 9, 13-15

Brothers and sisters:As you excel in every respect, in faith, discourse, knowledge, all earnestness, and in the love we have for you, may you excel in this gracious act also. For you know the gracious act of our Lord Jesus Christ, that though he was rich, for your sake he became poor, so that by his poverty you might become rich. Not that others should have relief while you are burdened, but that as a matter of equality your abundance at the present time should supply their needs, so that their abundance may also supply your needs, that there may be equality. As it is written: Whoever had much did not have more, and whoever had little did not have less.

It-Tieni Lezzjoni   Qari mit-2 Ittra lill-Korintin 8,7-9, 13-15     

Ħuti, bħalma intom għonja f'kollox, fil-fidi u fil-kelma, fl-għerf u biż-żelu kollu, fl-imħabba li aħna rawwimna  f'qalbhom, hekk għandkom  tistagħnu f'din il-ħidma ta' ħniena. Intom tafu l-grazzja ta' Sidna Ġesu' Kristu, li għad li kien għani, ftaqar minħabba fikom, sabiex intom tistagħnu permezz tal-faqar tiegħu. Mhux biex il-piż iħeff minn fuq l-oħrajn, u jaqa' kollu fuqkom, imma kulħadd indaqs.  Bħalissa ħallu ż-żejjed tagħkom jagħmel tajjeb għan-nieqes ta' dawk li ma għandhomx, biex iż-żejjed tagħhom għad ikun jista'  jpatti għan-nieqes tagħkom.   U hekk ikun kulħadd indaqs, bħalma hu miktub;  "Min ġabar ħafna ma sabx iż-żejjed. u min ġabar ftit ma baqax bin-nieqes." Il-Kelma tal-Mulej

Gospel                       Mark 5:21-43

When Jesus had crossed again in the boat to the other side, a large crowd gathered around him, and he stayed close to the sea. One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet and pleaded earnestly with him, saying, "My daughter is at the point of death. Please, come lay your hands on her that she may get well and live." He went off with him, and a large crowd followed him and pressed upon him. There was a woman afflicted with hemorrhages for twelve years. She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse. She had heard about Jesus and came up behind him in the crowd and touched his cloak. She said, "If I but touch his clothes, I shall be cured." Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction. Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, "Who has touched my clothes?" But his disciples said to Jesus, "You see how the crowd is pressing upon you, and yet you ask, 'Who touched me?'" And he looked around to see who had done it. The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth. He said to her, "Daughter, your faith has saved you. Go in peace and be cured of your affliction." While he was still speaking, people from the synagogue official's house arrived and said, "Your daughter has died; why trouble the teacher any longer?" Disregarding the message that was reported, Jesus said to the synagogue official, "Do not be afraid; just have faith." He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James. When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly. So he went in and said to them, "Why this commotion and weeping? The child is not dead but asleep." And they ridiculed him. Then he put them all out. He took along the child's father and mother and those who were with him and entered the room where the child was. He took the child by the hand and said to her, "Talitha koum," which means, "Little girl, I say to you, arise!" The girl, a child of twelve, arose immediately and walked around. At that they were utterly astounded. He gave strict orders that no one should know this and told them to give her some food to eat.

L-Evanġelju      Qari skont San Mark 5, 21-43)

F'dak iż-żmien, wara li Ġesu' raġa' qasam fid-dgħajsa  għax-xatt l-ieħor, waqt li kien ħdjen il-baħar inġabret madwaru  kotra kbira ta' nies.   U ġie wieħed mill-kapijiet tas-sinagoga,  jismu Ġajru.   Dan malli rah, inxteħet f'riġlejh, u talbu ħafna u qallu:  "Binti ż-żgħira  waslet fl-aħħar;  ejja qiegħed idejk fuqha, ħalli tfiq u  tgħix."     U Ġesu' telaq miegħu, b'kotra kbira miexja warajh, kulħadd iross fuqu. U kien hemm mara li kienet ilha tnax-il sena sħaħ tbati bit-tnixxija tad-demm.     Kienet  batiet wisq taħt ħafna tobba, u nefqet kulma kellha, u mhux biss ma swielha xejn, imma talli marret għall-agħar.   Meta semgħet b'Ġesu', ġiet qalb il-folla, resqet minn warajh u messitlu l-mantar, għax qalet:"Jekk immis imqar il-mantar tiegħu nkun imfejqa." F'daqqa waħda t-tnixxija tad-demm waqfitilha, u ġewwa fiha Hasset li kient fieqet mill-marda tagħha. Ġesu' minnufih intebaħ bil-qawwa li ħarġet minnu, u dar lejn il-kotra u staqsa:  "Min messli l-mantar?"   Id-dixxipli tiegħu qalulu:   "Qiegħed tara dawn in-nies kollha jrossu madwarek,  u tistaqsi:  "Min messni?"   Hu beda jħares madwaru biex jara jilmaħx lil dik li kienet għamlet dan.   Imbagħad il-mara, tirtogħod bil-biża' għax għarfet x'kien ġralha, resqet, inxteħet  f'riġlejh u staqrritlu s-sewwa kollu.  U qalilha:  "Binti, il-fidi tiegħek fejqitek;  mur bis-sliem, u kun imfejqa mill-marda tiegħek." Kif kien għadu jitkellem, waslu xi wħud mid-dar tal-kap tas-sinagoga u lil dan qalulu:  "Bintek mieter;  għalfejn tħabbtu iżjed l-Imgħallem?"    Iżda Ġesu' sama' x'kienu qegħdin igħidu u qal lill-Kap tas-sinagoga:  "Tibżax, biss inti emmen."  U ma ħalla lil ħadd imur miegħu ħlief lil Pietru, lil Ġakbu, u lil Ġwanni,  ħu Ġakbu. Waslu d-dar tal-kap tas-sinagoga, u ra storbju sħiħ u nies jibku u jixhru.   Daħal, u qalilhom:  "Dan l-istorbju kollu u dan il-biki għalfejn?   It-tfajla mhijiex nejta, imma rieqda."  U qabdu  jiddieħqu  bih.   Imma hu keċċiehom ilkoll 'il barra, ħa miegħu lil missieri it-tfajla u lil ommha  u lil dak li kienu miegħu u  daħal fejn kienet  it-tfajla.    Qabdilha idha, u qalilha:  "Talitha,qum!"   -  jiġiifieri: "Tfajla qiegħed ngħidlek, qum!"   Minnufih it-tfajla qamet u qabdet timxi' għax kellha tnax-il sena.   U baqgħu miblugħin bil-għaġeb.  U hu wissiehom bis-sħiħ biex dan ma jku jaf bihħadd, u qalilhom jagħtuha tiekol. Il-Kelma tal-Mulej

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"Young woman, arise! Live and love again!"

A reflection by Fr Thomas Rosica

Last week we witnessed Jesus’ divine power at work on the forces of nature [Mark 4:37-41]. Sunday’s Gospel stories for the 13th Sunday in Ordinary Time reveal his power over disease and death. In these powerful accounts, Jesus reminds us of the importance of faith. Nothing is possible without faith. On the way to Jairus' house, [Mark 5] Jesus encounters interruptions, delays, and even obstacles along the road. The people in Mark 5 transfer their uncleanness to Jesus, and to each Jesus bestows the cleansing wholeness of God. Let us consider for a moment each situation.

The woman with hemorrhage

Jesus’ miraculous healing of this woman who had been hemorrhaging for 12 years is narrated in three of the four Gospels (Mt 9:20–22; Mk 5:25–34; Lk 8:43–48). The law regarded three forms of uncleanness as serious enough to exclude the infected person from society: leprosy, uncleanness caused by bodily discharges, and impurity resulting from contact with the dead (Num. 5:2-4). The woman in Mark 5 had a disease that made her ritually unclean (Leviticus 15:25-27). It would have excluded her from most social contact and worship at the temple. She desperately wanted Jesus to heal her, but she knew that her bleeding would cause Jesus to become ritually unclean under Jewish law.

Anyone who had one of the diseases was made unclean. Anything or anyone that one touched became unclean. Those who were unclean also suffered from estranged relationships with others and with God. Anything unclean was unfit or unworthy to be in the presence of a God who was holy. Those deemed unclean had to go through a rite of purification or cleansing in order to be welcomed back into society and into the presence of God.

The woman’s bold invasion of Jesus' space, and her touching of Jesus' garment, thus making Jesus unclean, could have put him off. On the contrary, Jesus not only heals the woman but also restores her relationships with others. When Jesus calls the woman "daughter," he established a relationship with one with whom he should not have a relationship.

Jairus’ daughter

The very touching story of Jairus' Daughter is “sandwiched” in the story about the hemorrhaging woman. Jairus was an elected leader of the local synagogue, responsible for supervising the weekly worship, operating the school, and caring for the building. Some synagogue leaders had been pressured not to support Jesus but Jairus had not caved into that pressure. Jairus bowed before Jesus and uttered his anguished request for help: "My daughter is at the point of death. Please, come lay your hands on her that she may get well and live." Jairus’ gesture was a significant and daring act of respect and worship.

The story continues: “Jesus took the child by the hand, and said to her, 'Talitha koum,' which means, 'Little girl, I say to you, arise!' The girl arose immediately and walked around" (5:41-42). By calling her "little girl," he established the same kind of relationship with her as Jairus has with his daughter.

In each situation, Jesus' holiness transforms the person’s uncleanness. The flow of blood is stopped. The woman is healed. The corpse comes back to life. The young girl gets out of bed. Jesus raises each person up to his level, making that individual worthy to be in the presence of God.

Jesus, the healer                                

In so many of the healing stories, Jesus manifests the power to give people health, healing and even to bring the dead back to life. Remember the young man of Nain in Luke 7 who had died. Jesus said, "'Young man, I tell you, arise!' The dead man sat up and began to speak." Jesus responded to the cries of the leper who begged him, "If you will, you can cure me!" Moved with compassion, Jesus gave a word of command which was proper to God and not to a mere human being: "'I do will it. Be made clean!' The leprosy left him immediately, and he was made clean" (cf. Mk 1:40-42). How can we forget the case of the paralytic who was let down through an opening made in the roof of the house, Jesus said, "I say to you, rise, pick up your mat, and go home" (cf. Mk 2:1-12).

Jesus’ story continues in the Acts of the Apostles when we hear about people who "carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall on one or another of them" (Acts 5:15). These "wonders and signs" were performed by the Apostles not in their own name, but in the name of Jesus Christ, and were therefore a further proof of his divine power.

"Talitha koum"

The story of Jairus’ daughter not only speaks about the death of a child and the raising of that young girl back to life, but it also speaks about death of the heart and spirit, a disease that affects so many young people today. Those powerful words : "Talitha koum," "Little girl, arise," are not only addressed to this little girl in Mark’s story, but also to many young people, perhaps to each one of us. How many young children live with fear and sadness because of divided family situations, tragedy and loss! How many young people are caught up in vicious cycles of death : drugs, abortion, pornography, violence, gangs and suicide. Today our young people are afflicted with anxiety, discouragement and other serious psychological and even physical illnesses in alarming ways. Many don’t know what joy, love hope and truth really mean any more.

Sadness, pessimism, cynicism, meaninglessness, the desire not to live, are always bad things, but when we see or hear young people express them, our hearts are even more heavy and sad. Living in a big city like Toronto, I have the opportunity of meeting many young people, and when I hear some of their stories of brokeness, sadness and despair, I realize how much work the churches must do to bring young people back to life.

Jesus continues today to resurrect those dead young people to life. He does so with his word, and also by sending them his disciples who, in his name, and with his very love, repeat to today's young people his cry: "Talitha koum," "young man, young woman, arise! Live again! Love again! You are loved!"

You will go before the Lord to prepare his way.

THE NATIVITY OF SAINT JOHN THE BAPTIST -

Lectionary: 587

It-Twelid ta’ San Ġwann Battista

Solennità

Reading 1      ISAIAH 49:1-6

Hear me, O coastlands, listen, O distant peoples. The LORD called me from birth, from my mother's womb he gave me my name. He made of me a sharp-edged sword and concealed me in the shadow of his arm. He made me a polished arrow, in his quiver he hid me. You are my servant, he said to me, Israel, through whom I show my glory. Though I thought I had toiled in vain, and for nothing, uselessly, spent my strength, yet my reward is with the LORD, my recompense is with my God. For now the LORD has spoken who formed me as his servant from the womb, that Jacob may be brought back to him and Israel gathered to him; and I am made glorious in the sight of the LORD, and my God is now my strength! It is too little, he says, for you to  be my servant, to raise up the tribes of Jacob, and restore the survivors of Israel; I will make you a light to the nations, that my salvation may reach to the ends of the earth.

Qari I        mill-Ktieb tal-Profeta Isaija 49:1-6

 Isimgħuni, gżejjer, agħtuni widen, popli mbiegħda! Il-Mulej mill-ġuf sejjaħli, minn ħdan ommi ftakar f’ismi. Għamilli fommi xabla msinna, taħt id-dell ta’ idu ħbieni. Għamel minni vleġġa maħtura, fil-barżakka tiegħu ħbieni. U qalli: “Israel, inti l-qaddej tiegħi, bik jiena nkun imfaħħar.” U jien għedt: “Għalxejn inkeddejt, u fix-xejn ħlejt saħħti.” Imma l-ġustizzja tiegħi fil-Mulej u l-ħlas tiegħi għand Alla tiegħi. U issa tkellem il-Mulej, li minn ħdan ommi għamilni qaddej tiegħu, biex għandu rreġġa’ lura ’l Ġakobb u biex Israel jinġabar miegħu mill-ġdid, għax jien kont imfaħħar f’għajnejn il-Mulej, u Alla tiegħi kien il-qawwa tiegħi. Hu qalli: “Tkun ħaġa żgħira wisq għalik li inti tkun il-qaddej tiegħi biex tqajjem biss it-tribù ta’ Ġakobb u treġġa’ lura l-fdal ta’ Israel. Jien nagħmel minnek dawl għall-ġnus, biex is-salvazzjoni tiegħi sa truf l-art tinfirex.”  Il-Kelma tal-Mulej.

Responsorial Psalm      PSALM 139:1B-3, 13-14AB, 14C-15

O LORD, you have probed me, you know me:

you know when I sit and when I stand;

you understand my thoughts from afar.

My journeys and my rest you scrutinize,

with all my ways you are familiar.

R. I praise you for I am wonderfully made.

Truly you have formed my inmost being;

you knit me in my mother's womb.

I give you thanks that I am fearfully, wonderfully made;

wonderful are your works.

R. I praise you, for I am wonderfully made.

My soul also you knew full well;

nor was my frame unknown to you

When I was made in secret,

when I was fashioned in the depths of the earth.

R. I praise you, for I am wonderfully made.

Salm Responsorjali    Salm 138

Mulej, int tgħarbilni u tagħrafni;

int taf meta noqgħod u meta nqum,

int tagħraf mill-bogħod ħsibijieti.

Int tagħraf il-mixi u l-waqfien tiegħi;

triqati kollha inti tafhom sewwa. R/.

 R/. Irroddlok ħajr, għax tal-għaġeb għamiltni!

Int sawwart il-ġewwieni tiegħi,

u f’ġuf ommi inti nsiġtni.

Irroddlok ħajr, għax tal-għaġeb għamiltni:

tal-għaġeb huma l-għemejjel tiegħek. R/.

R/. Irroddlok ħajr, għax tal-għaġeb għamiltni!

U ’l ruħi inti tafha tajjeb.

Ma kienx moħbi għadmi minnek,

meta kont qiegħed insir fis-satra

u nintiseġ fil-qigħan tal-art. R/.

R/. Irroddlok ħajr, għax tal-għaġeb għamiltni!

Reading 2          ACTS 13:22-26

In those days, Paul said: "God raised up David as king;  of him God testified, I have found David, son of Jesse, a man after my own heart; he will carry out my every wish. From this man's descendants God, according to his promise, has brought to Israel a savior, Jesus. John heralded his coming by proclaiming a baptism of repentance to all the people of Israel; and as John was completing his course, he would say, 'What do you suppose that I am? I am not he. Behold, one is coming after me; I am not worthy to unfasten the sandals of his feet.'  "My brothers, sons of the family of Abraham, and those others among you who are God-fearing, to us this word of salvation has been sent."

Qari II   mill-Ktieb tal-Atti tal-Appostli 13:22-26

F’dak iż-żmien: Pawlu qal: “Alla, lil missirijietna, qiegħed ’il David bħala sultan tagħhom, li għalih ta din ix-xhieda: ‘Sibt ’il David, bin Ġesse, raġel skont qalbi li jagħmel dak kollu li rrid jien.’ Hu minn nislu li Alla, skont il-wegħda tiegħu, ġieb għal Israel salvatur, li hu Ġesù. Qabel il-miġja tiegħu, Ġwanni deher ixandar magħmudija ta’ ndiema lill-poplu kollu ta’ Israel. U meta kien wasal fi tmiem il-ħidma tiegħu, Ġwanni qal: ‘Jien miniex dak li intom taħsbu li jien. Dan ġej warajja, u jien anqas jistħoqqli nħoll il-qorq ta’ riġlejh.’ Ħuti, ulied in-nisel ta’ Abraham, u intom li tibżgħu minn Alla, lilna ġiet mibgħuta l-bxara ta’ din is-salvazzjoni.” Il-Kelma tal-Mulej.

Gospel     LUKE 1:57-66, 80

When the time arrived for Elizabeth to have her child she gave birth to a son. Her neighbors and relatives heard that the Lord had shown his great mercy toward her, and they rejoiced with her. When they came on the eighth day to circumcise the child, they were going to call him Zechariah after his father, but his mother said in reply, "No. He will be called John." But they answered her, "There is no one among your relatives who has this name." So they made signs, asking his father what he wished him to be called. He asked for a tablet and wrote, "John is his name," and all were amazed. Immediately his mouth was opened, his tongue freed, and he spoke blessing God. Then fear came upon all their neighbors, and all these matters were discussed throughout the hill country of Judea. All who heard these things took them to heart, saying, "What, then, will this child be?" For surely the hand of the Lord was with him. The child grew and became strong in spirit,  and he was in the desert until the day of his manifestation to Israel.

Evanġelju     Qari skont San Luqa 1:57-66.80

Eliżabetta għalqilha ż-żmien li teħles, u kellha tifel. Il-ġirien u qrabatha semgħu li l-Mulej wera ħniena kbira magħha, u marru jifirħu magħha. Meta mbagħad fit-tmien jum ġew biex jagħmlu ċ-ċirkonċiżjoni lit-tifel, riedu jsemmuh Żakkarija, għal missieru; imma qabżet ommu u qalet: “Le, imma Ġwanni jkun jismu.” Qalulha: “Ma hemm ħadd li jismu hekk fost qrabatek!” Imbagħad bdew jistaqsu bis-sinjali lil missieru x’ried isemmih, u hu talabhom xi ħaġa fuqiex jikteb, u kiteb hekk: “Ismu huwa Ġwanni.” U kulħadd baqa’ mistagħġeb. Dak il-ħin stess Żakkarija nfetaħlu fommu, ilsienu nħall, u beda jitkellem u jfaħħar ’l Alla. U l-ġirien tagħhom ilkoll qabadhom il-biza’, u bdew ixerrdu dawn il-ġrajjiet kollha mal-għoljiet kollha tal-Lhudija, u kull min kien jismagħhom kien iżommhom f’qalbu u jgħid: “Mela x’għad ikun dan it-tifel?” U tassew, id il-Mulej kienet miegħu. It-tifel kiber u ssaħħaħ f’ruħu, u baqa’ jgħix fid-deżert sa dakinhar li ħareġ quddiem Israel. Il-Kelma tal-Mulej

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"I am not He, I prepare His way"

Commentary b y Fr. Thomas Rosica, CSB

Sunday the Church celebrates the great feast of the birth of the one who was the “Precursor,” the “Friend of the Bridegroom,” “the voice of one crying out in the wilderness”: John the Baptizer. The first reading is the second of the four “Servant of the Lord” songs of the prophet Isaiah (49:1-6). It exquisitely portrays the role of the Baptist. He was truly the Servant made fit and ready for the preaching of God’s Word. John was identified with the people of Israel, and his vocation was ultimately not only the restoration of Israel but also the conversion of the world. John was the sharp-edged sword who pointed out the true light to the nations, the one whose salvation would reach to the ends of the earth.

St. Paul, in today’s reading from the Acts of the Apostles (13:22-26), spoke of this John who heralded his coming by proclaiming a baptism of repentance to all the people of Israel. Paul relates that as John was completing his discourse, he would say, “What do you suppose that I am? I am not he. Behold, one is coming after me; I am not worthy to unfasten the sandals of his feet” (13:25).

There is no Gospel that begins the story of Jesus’ public ministry without first telling the reader about the life and mission of John the Baptist. The fact of John preceding Jesus is clearly fixed in the Christian narrative. Both Mark and Luke introduce the Baptist before introducing Jesus. Indeed, Jesus is introduced by way of John. John’s role in salvation history and in announcing the coming of the Messiah is beautifully described in the Advent preface of the Roman liturgy: “John the Baptist was his herald and made him known when at last he came.”

John the Baptist was a man of the desert and began his preaching there, proclaiming: “Prepare the way of the Lord, make straight his path” (Mark 1:3; Matthew 3:3). His long years in the desert before his appearance as a preacher and teacher of repentance (Luke 1:80) were the occasion for much growth and many experiences. It must be the same for all who follow Jesus. Each and every ministry and service in the Kingdom of God that involves communication with others first requires a period of preparation in the loneliness of the wilderness and our own human deserts. Only in those moments of solitude can we be attentive to God’s Word in our lives. When do we take time to listen to the Word of God? Where is that holy ground in our own lives where God’s Word is unbound and totally free to be heard, experienced, and lived? Do we allow our deserts to speak to us and form us?

When the time had come, John led his own disciples to Jesus and indicated to them the Messiah, the True Light, and the Lamb of God who takes away the sins of the world. Jesus’ own testimony to John makes the Baptizer the greatest of all Israelite heroes (Matthew 11:7-19; Luke 7:24-35). Jesus testifies to John’s greatness in calling him a “witness to the truth, a burning and shining lamp” (John 5:33-56). John could not save, but he gave other people a profound experience of forgiveness, thus allowing them to experience God wherever they were on their life’s journey. He considered himself to be less than a slave to Jesus, “There is one among you whom you do not recognize – the one coming after me – the strap of whose sandal I am not worthy to unfasten” (John 1:26-27). When John’s own disciples came to him and were troubled about the meaning of Jesus’ baptizing in the Jordan, he answered them confidently: “No one can receive anything except what is given them from heaven…” John says that he is only the friend of the Bridegroom, the one who must decrease while his Master increases (John 3:25-30). The Baptizer defined his humanity in terms of its limitations.

John the Baptist is finally imprisoned by Herod Antipas because of his public rebuke of the tetrarch for his adulterous and incestuous marriage with Herodias (Matthew 4:12; Mark 1:14; Luke 3:19). John was executed as a result of the foolish pledge made by Herod during a drunken debauchery (Matthew 14:1-2; Mark 6:14-28; Luke 9:7-9). Just as the Baptist and the Messiah are closely linked in their births, so too are their fates closely intertwined.

The Spirit of God enabled the prophets to feel with God. They were able to share God’s attitudes, God’s values, God’s feelings, God’s emotions. This enabled them to see the events of their time as God saw them and to feel the same way about these events as God felt. They shared God’s anger, God’s compassion, God’s sorrow, God’s disappointment, God’s revulsion, God’s sensitivity for people, and God’s seriousness. They did not share these things in the abstract; they shared God’s feelings about the concrete events of their time.

John the Baptist’s image is often portrayed in the finger pointing to the one who was coming: Jesus Christ. If we are to take on John’s role of preparing the way in today’s world, our lives also will become the pointing fingers of living witnesses who demonstrate that Jesus can be found and that he is near. John gave the people of his time an experience of forgiveness and salvation, knowing full well that he himself was not the Messiah, the One who could save. Do we ourselves allow others to have experiences of God, of forgiveness, and of salvation?

John the Baptist came to teach us that there is a way out of the darkness and sadness of the world and the human condition and that this way is Jesus himself. The Messiah comes to save us from the powers of darkness and death and to put us back on the path of peace and reconciliation so that we might find our way back to God. The Baptizer is not he but prepares his way.

The late Jesuit theologian, Father Karl Rahner, once wrote:

We have to listen to the voice of the one calling in the wilderness, even when it confesses: I am not he. You cannot choose not to listen to this voice, “because it is only the voice of a man.” And, likewise, you cannot lay aside the message of the Church, because the Church is “not worthy to untie the shoelaces” of its Lord who goes on before it.

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The Silent Power of the Kingdom

Eleventh Sunday in Ordinary Time

Il-Ħdax-il Ħadd matul is-Sena (B)

Messalin 'B' pp393

Reading 1                 Eziekiel 17:22-24

Thus says the Lord GOD: I, too, will take from the crest of the cedar, from its topmost branches tear off a tender shoot, and plant it on a high and lofty mountain; on the mountain heights of Israel I will plant it. It shall put forth branches and bear fruit, and become a majestic cedar. Birds of every kind shall dwell beneath it, every winged thing in the shade of its boughs. And all the trees of the field shall know that I, the LORD, bring low the high tree, lift high the lowly tree, wither up the green tree, and make the withered tree bloom. As I, the LORD, have spoken, so will I do. This is the Word of the Lord.

L-Ewwel Lezzjoni   =   mill-Ktieb tal-Profeta Eżekjel  17, 22-24

Dan jgħid Sidi l-Mulej: "Jien naqta' mill-quċċata taċ-ċedru l-għoli, minn tarf il-friegħi l-għolja, rimja żgħira, u nxettilha fuq il-muntanja għolja u kbira; fuq il-muntanja għolja ta' Iżrael inxettilha. U hi toħroġ il-friegħi, u tagħmel il-frott, u ssir siġra sabiħa taċ-ċedru.  U taħtha hstkenn kull tajr tal-ġwienaħ, jistekknu għad-dell tal-friegħi tagħha.  U jagħrfu s-siġar kollha tar-raba' li jien il-Mulej, li siġra għolja nċekkinha, u siġra żgħira nkabbarha; innixxef is-siġar l-ħadra, u n-niexfa bil-weraq  nkabbarha. Jien, il-Mulej, tkellimt, u li għedt nagħmlu." Il-Kelma tal-Mulej

Responsorial Psalm          PSALM 92:2-3, 13-14, 15-16

R. (cf. 2a)  Lord, it is good to give thanks to you.

It is good to give thanks to the LORD,

to sing praise to your name, Most High,

To proclaim your kindness at dawn

and your faithfulness throughout the night.                 R.

The just one shall flourish like the palm tree,

like a cedar of Lebanon shall he grow.

They that are planted in the house of the LORD

shall flourish in the courts of our God.                        R.

They shall bear fruit even in old age;

vigorous and sturdy shall they be,

Declaring how just is the LORD,

my rock, in whom there is no wrong.                         R.

Salm Responsorjali                       Salm 91(92)

R/     Tajjeb li nfaħhru l-Mulej.

Tajjeb li nfaħħru l-Mulej,

li ngħannu lil ismek, into l-Għoli,

inxandru filgħodu t-tjieba tiegħek,

u billejl il-fedela' tiegħek.                                  R/

Il-bniedem ġust bħall-palma jħaddar,

bħal ċedru tal-Libanu jikber.

Imħawlin f'dar il-Mulej,

Iħaddru fil-btiħi tat-tempju ta' Alla tagħna.       R/

Sa fu xjuħithom il-frott jagħmlu,

kollhom ħajja u ħdura,

bieix ixandru li ġust hu l-Mulej, blata tiegħi,

u ebda qerq ma jinsab fih.                              R/

Reading 2                 2Corinthians 5:6-10

Brothers and sisters: We are always courageous, although we know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight. Yet we are courageous, and we would rather leave the body and go home to the Lord. Therefore, we aspire to please him, whether we are at home or away. For we must all appear before the judgment seat of Christ, so that each may receive recompense, according to what he did in the body, whether good or evil. This is the Word of the Lord.

It-Tieni Lezzjoni        Qari mit-Tieni Ittra lill-Korintin 5, 6-10

Ħuti, aħna dejjem qalbna qawwija u nafu li sakemm  indumu mlibbsa b'dan il-ġisem, nibqgħu 'l bogħod mill-Mulej – għahx aħna ngħixu bil-fidi u mhux  bil-viżjoni.   Aħna qalbna qawwija u persważi li aħjar noħorġu minn dan il-ġisem u mmorru noqogħdu għand il-Mulej. Għalhekk fuq kollox aħna nfittxu li nogħġbu lilu, sew jekk nibqgħu hawn, sew jekk noħorġu minn dan il-ġisem. Jeħtieġ li lkoll  kemm aħna nidhru quddiem it-tribunal ta' Kristu, ħalli kulħad jieħu skont it-tajjeb jew il-ħażn li jkun għamel meta kien għadu ħaj fil-ġisem. Il-Kelma tal-Mulej

Gospel                       Mark 4:26-34

Jesus said to the crowds: "This is how it is with the kingdom of God; it is as if a man were to scatter seed on the land and would sleep and rise night and day and through it all the seed would sprout and grow, he knows not how. Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear. And when the grain is ripe, he wields the sickle at once, for the harvest has come." He said, "To what shall we compare the kingdom of God, or what parable can we use for it? It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade." With many such parables he spoke the word to them as they were able to understand it. Without parables he did not speak to them, but to his own disciples he explained everything in private. This is the Word of the Lord.

L-Evanġelju     Qari skont San Mark 4, 26-34

F'dak iż-żmien, Ġesu' qal lill-kotrao tan-nies:  "Is-Saltna ta' Alla hi bħal meta raġel ikun xeħet iż-żerriegħa fl-art. Rieqed jew imqajjem, billejl jew binhar, iż-żerriegħa tinbet u tikber, bla ma jaf kif.  L-art trodd minnha nfisha  l-ewwel il-barma, imbagħad is-sbula, imbagħad il-qamħ  mimli fis-sbula.   U meta l-frott isir, malajr il-bidwi  jmidd idu għall-minġel, għax ikun wasal żmien il-ħsad. U qal:  "Ma xiex sejrin inqabbluha s-Saltna ta' Alla, jew b'liema parabbola nifssurha?   Qisha żerriegħa tal-ressquhom  lejk mill-gdid. mustarda;  din meta tinżara fil-ħamrija, hi l-iċken fost iż-żrieragħ kollha fuq l-art;  imma wara li tinżara'  tikber u ssir l-akbar waħda fost il-ħxejjex kollha, u toħroġ friegħi wesgħin, hekk li l-għasafar tal-ajru jkunu jistgħu jistkennu għad-dell  tagħha." B'ħafna parabboli bħal dawn kien ixandrilhom il-kelma, kif kienu jistgħu jifhmuha huma, u mingħajr xi parabbola ma kienx ikellimhom;  imma lid-dixxipli tiegħu, meta  kien ikun waħdu magħhom, kien ifissrilhom kollox. Il-Kelma tal-Mulej

/////////////////////////////////////////     A reflection by Fr. Thomas Rosica, CSB 

The Slow Progress in the Growth of God’s Kingdom

The growth of plants, trees, flowers, and grass takes place very quietly and slowly, without our knowing. This growth permeates three of the four readings for this Sunday (Ezekiel 17:22-24, Psalm 92, Mark 4:26-34). Let us look at each of these three readings, then apply the plant images to the growth of God’s kingdom in our midst.

This Sunday's first reading from Ezekiel (17:22-24) is part of a lengthy allegory that combines fables from nature with concrete historical judgments, thus enabling the prophet to include the promise of future restoration in the historical framework of Judah’s own experience. In the midst of Israel’s great exile, Ezekiel knows that God does the unexpected – bringing low the high tree and making high the low. The great cedar represents the king of Judah, and the other trees are the kings of the surrounding nations. God will plant on Mount Zion in Jerusalem a young, tender sprig from the top of the same cedar. This is referring to the final king or messiah, who will rise up from the house of David. This king will be enthroned in Jerusalem, atop the highest mountain of Israel (2 Samuel 7:13). Many other nations will come and find refuge under this new kingdom.

The God of Israel always does the unexpected – bringing low the high tree and making high the low. God makes desert areas bloom and makes what may be superficially blooming wither (Ezekiel 17:24). God restores broken hearts and decimated hopes. Though the prophet Ezekiel's words referred at first to the hopes of ancient Israel, they still resound in our midst today. Even though the worldly dynasty of David would disappear, David's hopes would be fulfilled in a way far more glorious than he ever imagined!

We believe that the full realization of God’s kingdom is found in Jesus of Nazareth, Son of Abraham and Son of David, who came to establish the kingdom in our midst. God’s kingdom in Jesus grows in a hidden, mysterious way, independently of human efforts. The prophet Ezekiel’s words stir our hearts and minds, and remind us of God’s constant fidelity, especially when growth seems delayed or even impossible: “I the Lord have spoken, and I will do it” (17:24).

Our homeland is the Lord

St. Paul builds on the the theme of Ezekiel's prophecy as he speaks about the mystery of our union with Christ's death and resurrection (2 Cor 5:6-10). Paul faces the fear of his own death and admits his difficulty at wanting to be “at home in the body/away from the Lord” or “away from the body/at home with the Lord.” His confidence flows from his faith. In this life, we are separated from Christ. For this reason Paul would prefer death, “to be away from the body and at home with the Lord.” At present we are citizens in exile, far away from our home. The Lord is the distant homeland, believed in but unseen (7). Paul affirms his confidence by contrasting what is of permanent value with what is only passing. Paul drives home the point that the sufferings of the present are not a valid criterion of apostleship because the true home of all believers is elsewhere.

So too with us - God is mysteriously drawing us towards our heavenly homeland. From this earthly home we prepare for our heavenly home; heaven is constantly calling us forward, instilling within us a deep longing to be with the Lord while we are still in the flesh here below. Paul's message speaks to us today: it is only from this earthly home that we will learn and prepare for the heavenly home; the way that we live our lives here and now with the Lord will be a very good indication of how we will spend our eternity with Him.

The assurance of the harvest

In today’s well-known Gospel story of the sower, Jesus announces the fulfillment of Ezekiel's hopes, though with a kingdom even more unexpected than Ezekiel could ever imagine. This new kingdom would not be rooted in a geographical or political reality, but rather in human hearts. In today's parable of the sower, Mark (4:26-34) links two of Jesus' parables, featuring the image of a growing seed to speak of the kingdom of God. In the parable of the seed growing of itself (26-29), Mark contrasts the relative inactivity of the farmer with the assurance of the harvest. The sower need only do only one thing: wait for the crop to mature and then reap the harvest. Only Mark records the parable of the seed's growth (26-29). Sower and harvester are the same. The emphasis is on the power of the seed to grow of itself without human intervention (27). Mysteriously it produces blade and ear and full grain (28). Thus the kingdom of God initiated by Jesus in proclaiming the word develops quietly yet powerfully until it is fully established by him at the final judgment (29).

The mustard seed

The second parable is better known. Jesus uses the mustard seed to show the beginnings of the kingdom, exaggerating both the smallness of the mustard seed and the size of the mustard plant. The mustard seed is really not the smallest seed and the plant is only bush, not a tall tree. Jesus used this image to show that the kingdom will grow and flourish even though its beginnings seem very small and insignificant. The seed in Jesus' hand is tiny, simple, and unimpressive. Yet the Kingdom of God is like that. 

From these small seeds will arise the great success of the Kingdom of God and of God's Word. Since the harvest symbolizes the last judgment, it is likely that the parable also addresses the burning issue of slow progress in the growth of God's kingdom, especially when that growth is hindered by persecution, failure, or sinfulness. Patience is called for in the face of humble beginnings. Jesus reassures the crowd that growth will come; it is only at the harvest that the farmer reappears. The growth of God's kingdom is the result of God's power, not ours. Like the tiny mustard seed, the kingdom of God is something that grows from a tiny beginning.

The Lord uses the vivid image of the mustard seed to speak about our faith. When we have faith, the Lord will accomplish great things in us. Whenever and wherever we take ourselves and our efforts too seriously, seeking by our plans and programs to “bring forth the kingdom of God,” we will go away frustrated and sad. We must never forget that it is the Lord who sows, the Lord who waters, the Lord who reaps the harvest. We are merely servants in the vineyard. Let us beg the Lord to bless the desires he has planted deep in our hearts. As the mustard seed grows into a tree of shelter for birds, may our families and faith communities be signs of the Kingdom: may we ensure that every person in our communities is protected, respected, and loved.

The silent and vigorous growth of the Church

I was very struck by Pope Benedict XVI’s use of the mustard seed imagery in his interview with journalists aboard the Papal flight to Madrid, Spain for the World Youth Day on August 18, 2011. The Holy Father was asked how the fruits of the World Youth Days can be ensured in the future? Do World Youth Days effectively produce fruits that last longer than the momentary bursts of enthusiasm? Pope Benedict responded to the questions with these words:

“God always sows in silence. The results are not immediately apparent in the statistics. And the seed the Lord scatters on the ground with the World Youth Days is like the seed of which he speaks in the Gospel: some seeds fell along the path and were lost; some fell on rocky ground and were lost, some fell upon thorns and were lost; but other seeds fell on good soil and brought forth abundant fruit.

It is exactly like this with the sowing of the WYDs: a great deal is lost — and this is human. To borrow other words from the Lord: the mustard seed was small, but it grew and became a great tree. And with yet other words: of course, a great deal is lost, we cannot say straight away that there will be an immense growth of the Church tomorrow. God does not act in this way. However, the Church grows in silence and vigorously. I know from other World Youth Days that a great many friendships were born, friendships for life; a great many experiences that God exists. And let us place trust in this silent growth, and we may be certain, even if the statistics do not tell us much, that the Lord’s seed really grows and will be for very many people the beginning of a friendship with God and with others, of a universality of thought, of a common responsibility which really shows us that these days do bear fruit.” 

Jesus rules on Satan

Tenth Sunday Ordinary Time

                              L-Ghaxar Hadd ta’ Matul taz-Zmien is-Sena                                     

Missalin p387

Reading 1       GENESIS 3:9-15

After the man, Adam, had eaten of the tree, the LORD God called to the man and asked him, "Where are you?" He answered, "I heard you in the garden; but I was afraid, because I was naked, so I hid myself." Then he asked, "Who told you that you were naked? You have eaten, then, from the tree of which I had forbidden you to eat!" The man replied, "The woman whom you put here with me— she gave me fruit from the tree, and so I ate it." The LORD God then asked the woman, "Why did you do such a thing?" The woman answered, "The serpent tricked me into it, so I ate it." Then the LORD God said to the serpent: "Because you have done this, you shall be banned from all the animals and from all the wild creatures;on your belly shall you crawl, and dirt shall you eat all the days of your life. I will put enmity between you and the woman, and between your offspring and hers; he will strike at your head, while you strike at his heel."

L-Ewwel Qari  -    mill-Ktieb tal-Genesi 3, 9-15

Wara li Adam kiel mis-sigra,  il-Mulej Alla sejjah lil Adam u staqsieh: «Fejn int?» U dak wiegeb: «Smajt hossok  fil-gnien u bzajt ghax jien gheri, u nhbejt.»  U staqsieh: “Min qallek li int gheri?  Jaqaw kilt mis-sigra li jien ordnajtlek li ma  tikolx minnha?” U wiegeb Adam: “Il-mara li  inti tajtni ghal mieghi, hi tatni mis-sigra,  u jiena kilt.” U l-Mulej Alla qal lill-mara: “X’inhu dan li ghamilt?» U l-mara wiegbet: «Is-serp qarraq bija, u jien kilt.» U l-Mulej Alla qal lis-serp: «Talli ghamilt dan,  mishut int fost il-bhejjem kollha u fost l-annimali selvaggi!   Ghal zaqqek titkaxkar, u t-trab tal-art tiekol  il-jiem kollha ta’ hajtek. U jien inqajjem mibeghda bejnek  u bejn il-mara, bejn nislek u nisilha, u hu jishaqlek rasek u int tishaqlu gharqubu.»  Il-Kelma tal-Mulej 

Responsorial Psalm               PSALM 130:1-2, 3-4, 5-6, 7-8

R. (7bc) With the Lord there is mercy, and fullness of redemption.

Out of the depths I cry to you, O LORD;

Lord, hear my voice!

Let your ears be attentive

to my voice in supplication. R.

If you, O LORD, mark iniquities,

LORD, who can stand?

But with you is forgiveness,

that you may be revered. R. 

I trust in the LORD;

my soul trusts in his word.

More than sentinels wait for the dawn,

let Israel wait for the Lord. R. 

For with the LORD is kindness

and with him is plenteous redemption

and he will redeem Israel

from all their iniquities. R/

Salm Responsorjali                -           Salm 129 (130), 1-2.3-4ab.4ç-6.7-8

Rl .  Ghand il-Mulej hemm it-tjieba, u l-fidwa ghandu bil-kotra

Minn qiegh l-art insejjahlek, Mulej: 

isma’, Sidi, il-lehen tieghi! 

Ha  jkunu widnejk miftu?

ha, jiena u nitolbok bil-hniena.  Rl .  

Jekk tal-htijiet int taghti kas, Mulej, 

Sidi, min jista’ jzomm shih? 

Imma ghandek hemm il-mahfra, 

biex hekk inqimuk fil-biza’ tieghek.   Rl . 

Jien lill-Mulej nistenna, 

ruhi f’kelmtu tittama. 

Tistenna ruhi lil Sidi, 

aktar milli l-ghassiesa s-sebh.  Rl . 

Jistenna Izrael lill-Mulej! 

Ghax ghand il-Mulej hemm it-tjieba, 

u l-fidwa ghandu bil-kotra. 

Hu li jifdi lil Izrael 

minn htijietu kollha.  Rl . 

Reading 2       -    2 CORINTHIANS 4:13—5:1

Brothers and sisters: Since we have the same spirit of faith, according to what is written, I believed, therefore I spoke, we too believe and therefore we speak, knowing that the one who raised the Lord Jesus will raise us also with Jesus and place us with you in his presence. Everything indeed is for you, so that the grace bestowed in abundance on more and more people may cause the thanksgiving to overflow for the glory of God. Therefore, we are not discouraged; rather, although our outer self is w asting away, our inner self is being renewed day by day. For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison, as we look not to what is seen but to what is unseen; for what is seen is transitory, but what is unseen is eternal. For we know that if our earthly dwelling, a tent, should be destroyed, we have a building from God, a dwelling not made with hands, eternal in heaven.

Qari II    -    mill-Ittra lill-Korintin 4, 13 - 5,

Huti, billi ahna ghandna l-istess spirtu ta’ fidi li fuqu hemm miktub: «Emmint, u ghalhekk tkellimt», ahna wkoll emminna, u ghalhekk tkellimna;  ghax nafu li dak li qajjem lill-Mulej Gesù,  lilna wkoll ghad iqajjimna flimkien ma’ Gesù u  jressaqna quddiemu flimkien maghkom.  Ghax dan kollu minhabba fikom, biex il-grazzja tilhaq hafna bnedmin ohra, u b’hekk jitkattar ir-radd ta’ hajr, ghall-glorja ta’ Alla.  Ghalhekk ma naqtghux qalbna, ghax imqar jekk  il-bniedem ta’ barra jithassar,  il-bniedem ta’ gewwa jiggedded minn jum ghal jum. Id-daqsxejn ta’ tbatija taghna ta’ issa thejjilna kobor  ta’ glorja bla qjies ghal dejjem; lilna li ma nharsux lejn il-hwejjeg li jidhru, izda lejn dawk li ma jidhrux. Dawk li jidhru huma ghal zmien qasir, dawk li ma jidhrux huma ghal dejjem.  Ahna nafu li jekk din it-tinda tal-ghamara taghna  fl-art tiggarraf, ahna ghandna dar ohra, mahduma mhux bl-idejn, imma xoghol ta’ Alla, ghal dejjem fis-sema. Il-Kelma tal-Mulej 

Gospel             MARK 3:20-35

Jesus came home with his disciples. Again the crowd gathered, making it impossible for them even to eat. When his relatives heard of this they set out to seize him, for they said, "He is out of his mind." The scribes who had come from Jerusalem said, "He is possessed by Beelzebul," and "By the prince of demons he drives out demons." Summoning them, he began to speak to them in parables, "How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand; that is the end of him. But no one can enter a strong man's house to plunder his property unless he first ties up the strong man. Then he can plunder the house.Amen, I say to you, all sins and all blasphemies that people utter will be forgiven them. But whoever blasphemes against the Holy Spirit will never have forgiveness, but is guilty of an everlasting sin." For they had said, "He has an unclean spirit." His mother and his brothers arrived. Standing outside they sent word to him and called him. A crowd seated around him told him, "Your mother and your brothers and your sisters are outside asking for you." But he said to them in reply, "Who are my mother and my brothers?" And looking around at those seated in the circle he said, "Here are my mother and my brothers. For whoever does the will of God is my brother and sister and mother."

Evangelju        Qari skont San Mark 3, 20-35

F’dak iz-zmien, Gesù, flimkien mad-dixxipli tieghu, mar id-dar, u l-kotra regghet ingemghet, hekk li anqas biss setghu jieklu. Qrabatu, malli semghu, hargu biex izommuh, ghax qalu li tilef mohhu. Il-kittieba li kienu nizlu minn Gerusalemm bdew jghidu:  «Dan ghandu fih lil Beghelzebul u bis-sahha tal-Prinçep tax-xjaten qieghed ikeççihom ix-xjaten.»  Hu sejhilhom lejh u beda jkellimhom bil-parabboli:  “Kif jista’ x-Xitan ikeççi x-Xitan?  Jekk saltna tinqasam fiha nfisha, dik is-saltna ma tistax izzomm wieqfa. U jekk familja tinqasam fiha nfisha, dik il-familja ma tistax izzomm wieqfa. Li kieku mela x-Xitan qam kontra tieghu nnifsu u nfired, ma kienx jista’ jzomm shih, imma jkun wasal fit-tmiem. Hadd ma jista’ jidhol fid-dar ta’ wiehed qawwi u jahtaflu gidu jekk qabel ma jkunx rabat lil dak il-qawwi; imbaghad id-dar jahtafhielu zgur. Tassew nghidilkom, kollox jinhafrilhom lil ulied il-bniedem, id-dnubiet u d-dagha kollu li jidghu. Imma min jieqaf lill-Ispirtu s-Santu ma jkollu Darba gew ommu u hutu, baqghu barra u baghtu jsejhulu.  Dak il-hin kien hemm hafna nies bilqieghda madwaru, u qalulu: «Ara, ommok u hutek qegqdin hemm barra u jriduk.» U hu wegibhom: «Min huma ommi u huti?» Imbaghad dawwar harstu fuq dawk li kien hemm madwaru bilqieghda, u qal: «Dawn, ara, huma ommi u huti. Kull min jaghmel ir-rieda ta’ Alla, dak huwa hija, u ohti, u ommi.» Il-Kelma tal-Mulej 

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The Kingdom requires of us to do God’s will  

A reflection by Fr. Thomas Rosica, CSB

Sunday’s Gospel story of the unbelieving scribes from Jerusalem who attributed Jesus' power over demons to Beelzebul (Mark 3:20-35) is inserted within the story of the arrival of Jesus' relatives. “Beelzebul” is a Canaanite divine name used here for the prince of demons. There are a number of references in the New Testament that try to establish a link between Jesus and Satan (Matt. 9:34; 10:25; 12:24,2 7; John 7:20; 8:48, 52). These references referred not only to his lifetime, but probably indicated as well the tensions that existed between the church and the synagogue. When Jesus said that Satan cannot cast out Satan (23b), he was saying that any entity divided against itself cannot stand, be it a kingdom, household, or even Satan himself. Jesus has no kinship with Satan, but is his dreaded enemy.

Family ties

In the middle of the controversy, Jesus learns that his mother, brothers, and sisters have arrived (32). Throughout Jesus' earthly life, two groups felt themselves particularly close to him: first, his immediate family circle in Nazareth that thought they had lost him to the Twelve; and second, the group of the Twelve, his spiritual family. There were many moments of tension and even alienation among the two groups. Both were blind to his true identity.

Jesus teaches his blood ties that his disciples are key to himself and his new ministry. Nevertheless, this new group was a threat to blood relations (33-35). When Jesus’ own family says that he is beside himself, they are also inferring that he is possessed by a devil. That is the explicit response of the scribes who arrived from Jerusalem: “He is possessed by Beelzebul.”

Jesus’ family had ample reasons to think he was eccentric, or “beside himself,” because his life revolved around another center than that of his immediate relatives or of the people of his time. For Jesus, that center is indicated in verse 35: it is doing the will of God. To do God’s will is what the kingdom requires; family ties are secondary. The good news of the Gospel, with all its promises and demands, is that whoever does the will of God is not only the brother, sister, and mother of Jesus, but by that very fact is also his or her own true and deepest self.

The unpardonable sin against the Holy Spirit

The spirit that works in Jesus, by which he cast out demons, is the Holy Spirit of God. Today’s Gospel text also contains the mysterious reference to the sin or blasphemy against the Holy Spirit (29). Why is blasphemy against the Holy Spirit unpardonable? Blasphemy does not consist in offending against the Holy Spirit with words; it means rather the refusal to accept the salvation that God offers to us through the Holy Spirit, working through the power of the crucified Christ. When Jesus says that blasphemy against the Holy Spirit cannot be forgiven either in this life or in the next, it is because the non-forgiveness is linked to non-repentance, to the radical refusal to be converted. Only those who set themselves up against forgiveness are excluded from it.

When we close ourselves up in sin, thus making impossible our conversion, and consequently the forgiveness of sins, which has little importance for us, we enter a state of spiritual loss and destruction. To blaspheme against the Holy Spirit does not allow an escape from our self-imposed imprisonment to the cleansing and purification of consciences and the forgiveness of sins.

Doing the will of God

Jesus’ new center is to do the will of God. This is the kingdom’s requirement. The will of God is first of all the comprehensive plan of God for the universe and history. It is the marvelous plan through which the Father, “destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will” (Ephesians 1:5). The same expression “thy will be done” can refer also to any singular expression of the will of God. This “will” must be done first of all by God; it is God who fulfills his plan of salvation for the world.

Far from meaning some kind of passive, helpless abandonment to fate or circumstance, the “will of God” surpasses our wildest imagination and dreams, and reveals God’s immense, providential, merciful care for each and everyone of us. To allow God’s will to be done in us requires a conscious, decided “yes” or “fiat” on our part, and a sweet and sometimes bittersweet surrender so that something great may happen in us, through us, because of us and even in spite of us.

In his programmatic homily at the inauguration of his Petrine Ministry on April 24, 2005, Benedict XVI said: “Dear friends! At this moment there is no need for me to present a programme of governance. …My real programme of governance is not to do my own will, not to pursue my own ideas, but to listen, together with the whole Church, to the word and the will of the Lord, to be guided by Him, so that He himself will lead the Church at this hour of our history.”

Imagine Joseph Ratzinger, now Benedict XVI, one of the greatest theologians and minds of the Church, announcing to the Church and the world that he has come not to do his own will, but to listen, together with the whole Church, to the word and the will of the Lord, to be guided by the Lord, so that the Lord himself will lead the Church at this hour of our history! What powerful words to be taken to heart for each of us!

The saints are eccentrics

How many times have we thought that the saints are merely “eccentrics” that the Church exalts for our imitation, people who were so unrepresentative of and out of touch with the human scene? It is certainly true of all those men and women who were “eccentric” in its literal sense: they deviated from the centre, from usual practice, the ordinary ways of doing things, the established methods. Another way of looking at the saints is that they stood at the “radical centre.” Not measured or moderate, the saint's response to God's extravagant love is equally immoderate, marked by fidelity and total commitment. G. K. Chesterton said: “[such] people have exaggerated what the world and the Church have forgotten.”

The reality that explained all reality

In today’s second reading from Paul’s second letter to the community in Corinth (4:13-5:1), Paul proclaims his faith, affirming the eternal life that grows within him even as he journeys towards his death. Paul imagines God presenting him and them to Jesus at the parousia and the judgment. In verses 16-18, Paul explains the extent of his faith in life. Life is not only already present and revealing itself but will outlast his experience of affliction and dying: it is eternal. For Paul the dying and rising of Jesus Christ was the reality that explained all reality that revealed the true face of God. The God of Jesus Crucified was revealed, not in the external appearances of power and splendor, but in the marvel of what appears to be human weakness and frailty.

Reconciliation and Penance

In light of Sunday’s Gospel, let us read from #17 of Pope John Paul II’s 1984 Post Synodal Apostolic Exhortation, Reconciliation and Penance.

“In another passage of the New Testament, namely in St. Matthew's Gospel, Jesus himself speaks of a ‘blasphemy against the Holy Spirit’ that ‘will not be forgiven’ by reason of the fact that in its manifestation, it is an obstinate refusal to be converted to the love of the Father of mercies.

Here of course it is a question of external radical manifestations: rejection of God, rejection of his grace and therefore opposition to the very source of salvation -these are manifestations whereby a person seems to exclude himself voluntarily from the path of forgiveness. It is to be hoped that very few persist to the end in this attitude of rebellion or even defiance of God. Moreover, God in his merciful love is greater than our hearts, as St. John further teaches us, and can overcome all our psychological and spiritual resistance. So that, as St. Thomas writes, ‘considering the omnipotence and mercy of God, no one should despair of the salvation of anyone in this life.’

But when we ponder the problem of a rebellious will meeting the infinitely just God, we cannot but experience feelings of salutary ‘fear and trembling,’ as St. Paul suggests. Moreover, Jesus' warning about the sin ‘that will not be forgiven’ confirms the existence of sins which can bring down on the sinner the punishment of ‘eternal death.’

In the light of these and other passages of sacred Scripture, doctors and theologians, spiritual teachers and pastors have divided sins into mortal and venial. St. Augustine, among others, speaks of letalia or mortifera crimina, contrasting them with venialia, levia or quotidiana. The meaning which he gives to these adjectives was to influence the successive magisterium of the church. After him, it was St. Thomas who was to formulate in the clearest possible terms the doctrine which became a constant in the church.

In defining and distinguishing between mortal and venial sins, St. Thomas and the theology of sin that has its source in him could not be unaware of the biblical reference and therefore of the concept of spiritual death. According to St. Thomas, in order to live spiritually man must remain in communion with the supreme principle of life, which is God, since God is the ultimate end of man' s being and acting. Now sin is a disorder perpetrated by the human being against this life-principle. And when through sin, the soul commits a disorder that reaches the point of turning away from its ultimate end God to which it is bound by charity, then the sin is mortal; on the other hand, whenever the disorder does not reach the point of a turning away from God, the sin is venial. For this reason venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity and therefore eternal happiness, whereas just such a deprivation is precisely the consequence of mortal sin.

Furthermore, when sin is considered from the point of view of the punishment it merits, for St. Thomas and other doctors mortal sin is the sin which, if unforgiven, leads to eternal punishment; whereas venial sin is the sin that merits merely temporal punishment (that is, a partial punishment which can be expiated on earth or in purgatory).”