They will have more to eat than they need

Seventeenth Sunday in Ordinary Time

Lectionary: 11

Jieklu, u jibqgħalhom iż-żejjed

Is-Sbatax-il Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1       

2 KINGS 4:42-44

A man came from Baal-shalishah bringing to Elisha, the man of God, twenty barley loaves made from the firstfruits, and fresh grain in the ear.  Elisha said, "Give it to the people to eat."  But his servant objected, "How can I set this before a hundred people?"  Elisha insisted, "Give it to the people to eat."  "For thus says the LORD, 'They shall eat and there shall be some left over.'"  And when they had eaten, there was some left over, as the LORD had said.

Qari I

mit-Tieni Ktieb tas-Slaten 4, 42-44

 F’dak iż-żmien, ġie għand Eliżew raġel minn Bagħal-Salisa, u ġieb lir-ragel ta’ Alla ħobż tal-bikri: għoxrin ħobża tax-xgħir, u sbul mimli qamħ ġdid. Eliżew qallu: “Agħtihom lin-nies ħa jieklu”. Imma l-qaddej tiegħu wieġeb: “Kif nista’ nqassam dawn lil mitt ruħ?” Raġa’ qallu Eliżew: “Agħti lin-nies ħa jieklu; għax dan jgħid il-Mulej: ‘Mhux biss jieklu, imma jifdal ukoll’”. Dak qassmilhom; u huma kielu, u kien għad fadal minnhom, bħalma qal il-Mulej. Il-Kelma tal-Mulej

 Responsorial Psalm

PS 145:10-11, 15-16, 17-18

Let all your works give you thanks, O LORD,

and let your faithful ones bless you.

Let them discourse of the glory of your kingdom

and speak of your might.

R. The hand of the Lord feeds us; he answers all our needs.

The eyes of all look hopefully to you,

and you give them their food in due season;

you open your hand

and satisfy the desire of every living thing.

R. The hand of the Lord feeds us; he answers all our needs.

The LORD is just in all his ways

and holy in all his works.

The LORD is near to all who call upon him,

to all who call upon him in truth.

R. The hand of the Lord feeds us; he answers all our needs.

Salm Responsorjali

Salm 144 (145), 10-11.15-16.17-18

R/. (ara 16): Iftaħ idek, Mulej: ferraħna bil-ġid li tagħtina

Kulma għamilt iroddlok ħajr, Mulej;

iberkuk il-ħbieb tiegħek kollha.

Is-sebħ tas-saltna tiegħek ixandru,

fuq is-setgħa tiegħek jitkellmu.            R/.

Għajnejn kulħadd iħarsu lejk, Mulej,

u inti tagħtihom l-ikel f’waqtu.

Int tiftaħ idek,

u xxabba’ ’l kulħadd bil-ġid.                 R/.

           

Ġust il-Mulej fl-imġiba tiegħu kollha,

twajjeb f’dak kollu li għamel.

Qrib il-Mulej lejn kull min isejjaħlu,

lejn kull min isejjaħlu fis-sewwa.         R/.

 Reading 2

EPHESIANS 4:1-6

Brothers and sisters: I, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism one God and Father of all, who is over all and through all and in all..

Qari II

mill-Ittra ta’ San Pawl Appostlu lill-Efesin 4,1-6

 Ħuti, inħeġġiġkom jien, il-priġunier tal-Mulej, biex timxu sewwa skont is-sejħa li biha kontu msejħin; billi bl-umiltà kollha, bil-ħlewwa u bis-sabar, taħmlu u tħobbu ’l xulxin. Ħabirku biex iżżommu spirtu wieħed bir-rabta tas-sliem; ġisem wieħed u ruħ waħda, l-istess kif kontu msejħa għal tama waħda; Mulej wieħed, fidi waħda, magħmudija waħda; Alla wieħed u Missier ta’ kulħadd, li hu fuq kulħadd, b’kulħadd u f’kulħadd. Il-Kelma tal-Mulej

Gospel

JOHN 6:1-15

Jesus went across the Sea of Galilee.  A large crowd followed him, because they saw the signs he was performing on the sick.  Jesus went up on the mountain, and there he sat down with his disciples.  The Jewish feast of Passover was near.  When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip, "Where can we buy enough food for them to eat?" He said this to test him,  because he himself knew what he was going to do.  Philip answered him, "Two hundred days' wages worth of food would not be enough for each of them to have a little."  One of his disciples, Andrew, the brother of Simon Peter, said to him, "There is a boy here who has five barley loaves and two fish; but what good are these for so many?" Jesus said, "Have the people recline."  Now there was a great deal of grass in that place.  So the men reclined, about five thousand in number.  Then Jesus took the loaves, gave thanks, and  distributed them to those who were reclining, and also as much of the fish as they wanted.  When they had had their fill, he said to his disciples, "Gather the fragments left over, so that nothing will be wasted."  So they collected them, and filled twelve wicker baskets with fragments  from the five barley loaves that had been more than they could eat.  When the people saw the sign he had done, they said, "This is truly the Prophet, the one who is to come into the world."  Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone.

Evanġelju

Qari skont San Ġwann 6, 1-15

F’dak iż-żmien, Ġesù telaq lejn in-naħa l-oħra tal-baħar tal-Galilija, jew ta’ Tiberija. Ħafna nies marru warajh, għax raw is-sinjali li kien jagħmel bil-fejqan tal-morda. Ġesù tela’ lejn l-għoljiet u qagħad hemm bilqiegħda mad-dixxipli tiegħu. Kien qrib l-Għid, il-festa tal-Lhud. Ġesù rafa’ għajnejh, lemaħ kotra ta’ nies ġejja lejh, u qal lil Filippu: “Mnejn nixtru l-ħobż biex dawn ikollhom x’jieklu?” Dan qalhulu biex jippruvah, għaliex hu kien jaf x’sejjer jagħmel. Filippu wieġbu: “Mitejn dinar ħobż ma jkunux biżżejjed għalihom biex kull wieħed minnhom jieħu xi ftit”. Wieħed mid-dixxipli tiegħu, Indrì, ħu Xmun Pietru, qallu: “Hawn tfajjel li għandu ħames ħobżiet tax-xgħir u żewġ ħutiet żgħar; imma dawn x’inhuma għal daqshekk nies?”. Ġesù qal: “Qiegħdu n-nies bilqiegħda”. Dik in-naħa kien hemm ħafna ħaxix. Għalhekk in-nies, xi ħamest elef raġel, qagħdu bilqiegħda. Ġesù ħa l-ħobżiet, radd il-ħajr, u qassamhom lil dawk li kienu bilqiegħda; hekk ukoll għamel bil-ħut, u kulħadd ħa kemm ried. Meta xebgħu, Ġesù qal lid-dixxipli tiegħu: “Iġbru l-loqom li baqa’, biex xejn ma jinħela”. Marru jiġbruhom, u mlew tnax-il qoffa bil-loqom li kien fadlilhom in-nies mill-ħames ħobżiet tax-xgħir wara li kienu kielu. Għalhekk dawn in-nies, meta raw dan is-sinjal li għamel Ġesù, qalu: “Dan hu tassew il-Profeta li għandu jiġi fid-dinja!” Imma Ġesù, meta ntebaħ li kienu ġejjin biex jeħduh bilfors ħalli jagħmluh sultan, raġa’ warrab waħdu lejn l-għoljiet. Il-Kelma tal-Mulej

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It is never enough, until we give it away

A reflection by Fr. Thomas Rosica, CSB

Sunday's Old Testament reading from 2 Kings 4:42-44 is a fitting prelude to John's version of the multiplication of the loaves and fishes (6:1-21). The author of Kings tells us about one of Elisha's servants who doubts that 20 loaves of barley is enough to feed 100 people. Elisha, however, trusts the promise of the Lord and overrules his servant. The miracle vindicates Elisha's trust. The numbers fed are modest in comparison with the feeding of the 5,000 in John's Gospel!

Bread is a symbol of the person and work of Jesus in John's great Eucharistic teaching in Chapter 6, and this Eucharistic theme continues over the next four weeks of Scripture readings. Today's Gospel is John's marvelous story of the multiplication of the loaves and fishes. The various accounts of the multiplication of loaves and fishes, two each in Mark and in Matthew and one each in Luke and in John, indicate the wide interest of the early Church in their Eucharistic gatherings (e.g., Mark 6:41; 8:6; 14:22) and recall also the sign of bread in Exodus 16; Deuteronomy 8:3-16; Psalm 78:24-25; 105:40; Wisdom 16:20-21. The miraculous event recounted by the four evangelists points forward to the idea of life in God's kingdom as a banquet at which the Messiah will preside.

Unique perspectives

Mark's readers saw this incident as an anticipation of the Last Supper (14:22) and the messianic banquet, both of which were celebrated in the community's Eucharists. Matthew's addition of the number of people present and fed is significant because the total figure could well have come to 20,000 or 30,000 people, and the miracle is repeated again in 15:38. The sheer numbers of those fed give the feeding stories a distinct social character.

Luke links his feeding account with Jesus' prediction of his passion and his instructions about bearing one's cross daily (9:18-27). To celebrate the Eucharist in memory of Jesus (22:19) is to share not only his mission (9:1-6) but also his dedication and destiny, symbolized by the cross (9:18-27). The Eucharist is part of a journey in Luke's Gospel, nourishing and strengthening us for continuing faithfully in our way of life.

Johannine details

John's multiplication story is a central part of Jesus' important teaching on the Bread of Life (6:1-15). This story is immediately followed by Jesus' walking on water. John's multiplication story has been expanded in the introduction by the addition of 1) the vague chronological marker "after these things"; 2) the specification of the place, the Lake of Tiberias (This is also the place of the appearance of the risen Lord in John 21:1.); 3) the motivation for the crowd -- they have seen Jesus' healings (signs); 4) the reference to the impending "Passover of the Jews."

As in other Johannine miracle stories, the initiative for this miracle clearly lies with Jesus. Philip does not perceive that Jesus' question is an appeal to his faith and simply refers to the amount of money required. Jesus teases Philip to have bigger dreams and better hopes rather than to reduce them down to reality. In verses 14-15, the crowds respond correctly that Jesus is the messianic prophet but misunderstand what they are really saying. The true nature of Jesus' kingship, which is not that of a national liberator, will only be revealed at his trial (18:33-37; 19:12-15).

One unique Johannine touch is the role of the young boy in this miracle story. What human reason did not dare to hope became a reality with Jesus thanks to a young boy's generous heart.

Living bread

The multiplication of the loaves is an enduring image of the Eucharist. Jesus wanted to use this humble gift of a few loaves and fishes to feed a multitude and more (12 baskets were left!). Logic and human reason often say to us, "We have no more than five loaves and two fish." But Jesus asks that even such meagre provisions as these, together with the trust and generosity of disciples of every age, be stretched to their limits. "Let's see. It will never be enough until we start to give it away."

For the believer, Jesus is much more than a miracle worker; he himself is heavenly food. The believer will never again experience hunger or thirst. As bread sustains life, Jesus will sustain all who approach him in faith. To acknowledge Jesus as the living bread is the ultimate expression of God's love in Christ's death and glorification.

Prolonging the miracle

Whenever I read the miracle stories of the multiplication of the loaves and fishes, I recall these stirring words from Pope John Paul II's 1998 Apostolic Letter Dies Domini -- On Keeping the Lord's Day Holy (No. 71). These words illustrate what lies at the heart of today's miracle of the loaves and fishes and challenge each of us about our duties to truly put the Eucharist into practice in daily life:

"The teachings of the Apostles struck a sympathetic chord from the earliest centuries, and evoked strong echoes in the preaching of the Fathers of the Church. Saint Ambrose addressed words of fire to the rich who presumed to fulfill their religious obligations by attending church without sharing their goods with the poor, and who perhaps even exploited them: 'You who are rich, do you hear what the Lord God says? Yet you come into church not to give to the poor but to take instead.' St. John Chrysostom is no less demanding: 'Do you wish to honour the body of Christ? Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk only then to neglect him outside where he suffers cold and nakedness. He who said: "This is my body" is the same One who said: "You saw me hungry and you gave me no food," and "Whatever you did to the least of my brothers you did also to me" ... What good is it if the Eucharistic table is overloaded with golden chalices, when he is dying of hunger? Start by satisfying his hunger, and then with what is left you may adorn the altar as well.'

"These words effectively remind the Christian community of the duty to make the Eucharist the place where fraternity becomes practical solidarity, where the last are the first in the minds and attentions of the brethren, where Christ himself -- through the generous gifts from the rich to the very poor -- may somehow prolong in time the miracle of the multiplication of the loaves."

Questions for reflection

What does Jesus' Eucharistic presence mean for us? Does our participation in the weekly and daily celebrations of the Lord's meal transform us into people of gratitude, loving kindness, justice, and charity? In what ways does the Eucharist symbolize the life we are living and our life symbolize the Eucharist? How do we express gratitude? Is the Eucharist giving direction to our life?

Do we not often wonder where we shall get the means to accomplish what seems good and necessary? Today's miracle reveals the extraordinary resources of life within each of us. In order to sustain our hopes, we must believe in miracles. We must feast on the Body and Blood of the Lord for our real energy and life.

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Jesus is MY shepherd

SUNDAY July 22nd

Sixteenth Sunday in Ordinary Time

Lectionary: 107

Is-Sittax-il Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1

JEREMIAH 23:1-6

Woe to the shepherds who mislead and scatter the flock of my pasture, says the LORD.  Therefore, thus says the LORD, the God of Israel, against the shepherds who shepherd my people: You have scattered my sheep and driven them away. You have not cared for them, but I will take care to punish your evil deeds.  I myself will gather the remnant of my flock from all the lands to which I have driven them and bring them back to their meadow; there they shall increase and multiply.  I will appoint shepherds for them who will shepherd them so that they need no longer fear and tremble; and none shall be missing, says the LORD. Behold, the days are coming, says the LORD, when I will raise up a righteous shoot to David; as king he shall reign and govern wisely, he shall do what is just and right in the land. In his days Judah shall be saved, Israel shall dwell in security. This is the name they give him: "The LORD our justice."

Qari I

mill-Ktieb tal-Profeta Ġeremija 23, 1-6

Dan jgħid il-Mulej: “Gwaj għar-rgħajja li jeqirdu u jxerrdu l-merħla tal-mergħa tiegħi – oraklu tal-Mulej. Għalhekk dan jgħid il-Mulej, Alla ta’ Iżrael, lir-rgħajja, li jirgħu l-poplu tiegħi: Intom xerridtu n-nagħaġ tiegħi, gerrixtuhom u ma ħadtux aktar ħsiebhom. Arawni, se naħseb fikom jien minħabba l-ħażen ta’ għemilkom – oraklu tal-Mulej.  U jiena niġbor il-fdal tan-nagħaġ tiegħi mill-artijiet kollha li xerridthom fihom, u nreġġagħhom lura lejn il-mergħa tagħhom, u jnisslu u joktru. U nqiegħed fuqhom rgħajja li jirgħuhom, u ma jitbeżżgħux aktar, ma jitwaħħxux; u ħadd minnhom ma jonqos – oraklu tal-Mulej.  Araw, għad jasal żmien – oraklu tal-Mulej – meta nqajjem lil David rimja ġusta, li jsaltan ta’ sultan, u jmexxi bil-għaqal u jagħmel is-sewwa u l-ħaqq fil-pajjiż. Fi żmienu Ġuda jkun salv, u Iżrael jgħammar fiż-żgur. U dan hu l-isem li jsejħulu: Il-Mulej is-Sewwa tagħna”. Il-Kelma tal-Mulej

Responsorial Psalm

PSALM 23:1-3, 3-4, 5, 6

The LORD is my shepherd; I shall not want.

In verdant pastures he gives me repose;

beside restful waters he leads me;

he refreshes my soul.

R. The Lord is my shepherd; there is nothing I shall want.

He guides me in right paths

for his name's sake.

Even though I walk in the dark valley

I fear no evil; for you are at my side

with your rod and your staff

that give me courage.

R. The Lord is my shepherd; there is nothing I shall want.

You spread the table before me

in the sight of my foes;

you anoint my head with oil;

my cup overflows.

R. The Lord is my shepherd; there is nothing I shall want.

Only goodness and kindness follow me

all the days of my life;

and I shall dwell in the house of the LORD

for years to come.

R. The Lord is my shepherd; there is nothing I shall want.

Salm Responsorjali

Salm 22 (23), 1-3a.3b-4.5.6

Il-Mulej hu r-ragħaj tiegħi,

xejn ma jonqosni;

f’mergħat kollha ħdura jqegħedni.

Ħdejn l-ilma, fejn nistrieħ, jeħodni;

hemm hu jrejjaqni.

 R/. (1): Il-Mulej hu r-ragħaj tiegħi, xejn ma jonqosni

Imexxini fit-triq tas-sewwa

minħabba l-isem tiegħu.

Imqar jekk nimxi f’wied mudlam,

ma nibżax mill-ħsara, għax inti miegħi.

Il-ħatar tiegħek u l-għasluġ tiegħek,

huma jwennsuni.

 R/. (1): Il-Mulej hu r-ragħaj tiegħi, xejn ma jonqosni

Int tħejji mejda għalija

quddiem l-għedewwa tiegħi.

Biż-żejt tidlikli rasi,

u l-kalċi tiegħi tfawwarli.

 R/. (1): Il-Mulej hu r-ragħaj tiegħi, xejn ma jonqosni

Miegħi, iva, jimxu t-tjieba u l-ħniena

il-jiem kollha ta’ ħajti

U ngħammar f’dar il-Mulej

sakemm indum ħaj!

R/. (1): Il-Mulej hu r-ragħaj tiegħi, xejn ma jonqosni

Reading 2

EPHESIANS 2:13-18

Brothers and sisters:  In Christ Jesus you who once were far off have become near by the blood of Christ. For he is our peace, he who made both one and broke down the dividing wall of enmity, through his flesh, abolishing the law with its  commandments and legal claims, that he might create in himself one new person in place of the two, thus establishing peace, and might reconcile both with God, in one body, through the cross, putting that enmity to death by it.  He came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one Spirit to the Father.

Qari II

mill-Ittra lill-Efesin 2, 13-18

Ħuti, imma issa, fi Kristu Ġesù, intom, li darba kontu ’l bogħod, issa tqarribtu bis-saħħa tad-demm ta’ Kristu. Kristu hu s-sliem tagħna, hu, li minna t-tnejn għamel poplu wieħed, billi ġarraf il-ħajt li kien jifridna – il-mibegħda ta’ bejnietna – u ħassar bis-sagrifiċċju ta’ ġismu l-Liġi bil-kmandamenti u l-preċetti tagħha. Mit-tnejn, ried b’hekk joħloq bih innifsu bniedem wieħed, il-bniedem il-ġdid, billi jagħmilhom paċi t-tnejn bejniethom u jħabbibhom it-tnejn ma’ Alla f’ġisem wieħed permezz tas-salib li bih qered il-mibegħda ta’ bejniethom. Imbagħad ġie jħabbar is-sliem, sliem lilkom li kontu fil-bogħod, u sliem lil dawk li kienu fil-qrib. Permezz tiegħu, it-tnejn li aħna għandna bi Spirtu wieħed id-dħul għal għand il-Missier.  Il-Kelma tal-Mulej

Gospel

MARK 6:30-34

The apostles gathered together with Jesus and reported all they had done and taught.  He said to them, “Come away by yourselves to a deserted place and rest a while.”  People were coming and going in great numbers, and they had no opportunity even to eat. So they went off in the boat by themselves to a deserted place.  People saw them leaving and many came to know about it.  They hastened there on foot from all the towns and arrived at the place before them. When he disembarked and saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.

Evanġelju

skont San Mark 6, 30-34

F’dak iż-żmien, l-appostli reġgħu ġew ħdejn Ġesù u qalulu kull ma kienu għamlu u għallmu. U hu qalilhom: “Ejjew miegħi intom biss weħidkom f’xi post imwarrab, u strieħu ftit”. Għax tassew, kien hemm ħafna nies ġejjin u sejrin, u anqas żmien biex jieklu ma kienu jħallulhom. Marru mela bid-dgħajsa weħidhom lejn post imwarrab, imma n-nies rawhom sejrin; kienu ħafna dawk li għarfuhom, u telqu jiġru ’l hemm bil-mixi, nies mill-ibliet kollha, u waslu qabilhom. Xħin niżel l-art mid-dgħajsa ra kotra kbira ta’ nies u tħassarhom, għax kienu qishom nagħaġ bla ma għandhom ragħaj, u qabad jgħallimhom ħafna ħwejjeġ. Il-Kelma tal-Mulej

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Jesus, the Compassionate Shepherd of God

Reflection by Fr. Thomas Rosica, CSB

The themes of sheep and shepherding flow though the Scripture readings for the Sixteenth Sunday in Ordinary Time (Year B). The moving Gospel story of Jesus having compassion on the crowds that were "like sheep without a shepherd" helps us to focus on his ministry of teaching, reconciling, and shepherding.

Literature of antiquity often referred to the person responsible for guiding a community as a shepherd. Likewise, the Old Testament frequently described the Lord himself as the shepherd of his people. Individuals invoked him as "my shepherd" (Psalm 23:1), and the community prayed to him as the "Shepherd of Israel" (Psalm 80:1).

In the New Testament, the image of the shepherd expresses great authority and responsibility. Nourishing the flock means that the shepherd must protect them from heresy, ever ready to defend the sheep from marauders. John tells us that Jesus himself proclaimed that he fulfilled Israel's hope for the coming of the good shepherd: "I am the good shepherd. The good shepherd lays down his life for the sheep" (John 10:11).

When Jesus withdraws with his disciples to a deserted place to rest, he attracts a great number of people to follow them. Toward this people of the new exodus Jesus is moved with pity; he satisfies their spiritual hunger by teaching them many things, thus gradually showing himself the faithful shepherd of a new Israel.

When the Scriptures describe Jesus as having pity on his flock because they were "like sheep without a shepherd" in Mark 6:30-34, such an image is not original to Jesus in the Gospels. The image is drawn from Ezekiel 34, where God unleashes his anger at the shepherds of Israel who have fattened themselves on the weak and vulnerable, instead of caring for them (Ezekiel 34:10-12).

Sheep without a shepherd

Jesus' compassion is much more than a fleeting or temporary feeling of regret or sorrow. It is rather a deep anguish, a gut-wrenching type of anxiety and sorrow over the condition of people. Jesus was describing the spiritual lives of those who were living outside of the salvation so freely offered by God. Jesus felt gut-wrenching anguish over the souls of these people who were facing spiritual starvation without someone to feed them, teach them, and lead them to true spiritual nourishment. They were in danger without a shepherd to protect them from false teaching. Like sheep without the good shepherd, they were alone and vulnerable to the attacks of the evil one, who roams around like a roaring lion, seeking someone to devour.

"Like sheep without a shepherd" is an accurate description of the spiritual lives of many 21st-century Christians in the world today. The expression describes many of our contemporaries who are directionless, helpless, and very vulnerable to the seductions and attacks of the evil one. "Sheep without a shepherd" are more than just a little lost. They are more than just a little vulnerable. They are facing danger and destruction.

Jesus' Compassion

Jesus saw the sick, and his compassion healed them. He saw those possessed by demons, and his compassion freed them. He told the story of a king who was owed a huge debt by his servant. When the servant could not pay, the king ordered him thrown into slavery, along with his family. When the servant pleaded for mercy the king "had compassion" on him and forgave the huge debt.

Jesus spoke about a man going down from Jerusalem to Jericho. That poor fellow fell among thieves who beat him, robbed him, and left him to die. Two high-ranking religious officials passed by him, but a Samaritan stopped and "had compassion" on him. He bandaged the man's wounds and carried him to an inn where he nursed him through the night. The next day he paid the bill and gave the innkeeper his credit line, saying, "If he needs more, charge it to me."

Who can forget the thought-provoking story of the younger son who took his inheritance and squandered it in loose living? One day he "came to himself" and returned to his father's house, not hoping to be restored as a son, but wanting only to be hired as a servant. His father saw him coming and "had compassion" on him. Before the son could even utter his speech of repentance, the father placed on him a ring and robe and shoes and called for a royal feast.

The compassion of Jesus heals and feeds, forgives huge debts, nurses hurt bodies back to health, and welcomes home sinners, restoring them to a place of honour. Jesus will not let his compassion stay with God or in heaven. He commands us: "Be compassionate as your Father is compassionate."

Jesus did a lot more than just feel compassion for those in today's Gospel story from Mark 6. His strong emotion moved him to act, far beyond what any shepherd would be expected to do for his sheep. The authentic shepherd, who models his or her life on Jesus, must love the people entrusted to him and imitate Jesus.

Where will we find such compassion for ourselves?

From time to time, despite our best intentions, we find ourselves among those in need, those who are like sheep without a shepherd. At times we ask ourselves: "Where on earth can we find this compassion to share with others?" I have learned that only in solitude before God, faced only with ourselves, can we learn the compassion of God. Perhaps it is not by accident that in the thick of his ministry and burdened by the unrelenting needs and demands of the crowd, Jesus called his disciples to join him in the desert: "Come away to a deserted place all by yourselves and rest awhile."

Could it not be the same for us, that away from the hustle and bustle of the everyday demands, we retreat in order to wrestle with our own hearts before God? And there we learn mercy and become in our day bearers of the compassion of Christ.

Leading people outOne of the most powerful and moving reflections on the theme of compassionate shepherding is found in Benedict XVI's inaugural homily of his Petrine Ministry on April 24, 2005:

"The pastor must be inspired by Christ's holy zeal: for him it is not a matter of indifference that so many people are living in the desert. And there are so many kinds of desert. There is the desert of poverty, the desert of hunger and thirst, the desert of abandonment, of loneliness, of destroyed love.

"There is the desert of God's darkness, the emptiness of souls no longer aware of their dignity or the goal of human life. The external deserts in the world are growing, because the internal deserts have become so vast. Therefore the earth's treasures no longer serve to build God's garden for all to live in, but they have been made to serve the powers of exploitation and destruction.

"The Church as a whole and all her Pastors, like Christ, must set out to lead people out of the desert, towards the place of life, towards friendship with the Son of God, towards the One who gives us life, and life in abundance."

This week may our prayer be for awareness, compassion, and courage. Let us beg the Lord to make us more aware of the vast and growing deserts in which our contemporaries, and perhaps even we are living today. Let us ask the Lord to give us his compassion for those who truly are sheep without shepherds. And let us pray for courage to help lead our friends out of their deserts and into the places of life and friendship with Christ, the Good Shepherd.

Becoming Apostles – Prophets

Readings for Sunday, July 15th

Fifteenth Sunday in Ordinary Time

Il-15-il Hadd matul is-Sena 'B'

Missalin B pp 415

Reading 1                

Amos 7:12-15

Amaziah, priest of Bethel, said to Amos, "Off with you, visionary, flee to the land of Judah! There earn your bread by prophesying, but never again prophesy in Bethel; for it is the king's sanctuary and a royal temple." Amos answered Amaziah, "I was no prophet, nor have I belonged to a company of prophets; I was a shepherd and a dresser of sycamores. The LORD took me from following the flock, and said to me, Go, prophesy to my people Israel."

L-Ewwel Qari

Qari mill-Ktieb tal-Profeta Għamos 7, 12-15

F'dak iż-żmien,  Amasja,qassis ta' Betel,  qal lil Għamos: "Mur, bniedem veġġenti, itlaq lejn l-art ta' Ġuda, u ħobżok kulu hemm, u ħabbar hemm;  u tkomplix iżjed tħabbar ġo Betel, għaliex Betel santwarju ta' sultan, it-tempju ta' saltna!" Wieġeb imbagħad Għamos u qal lil Amasja: "Jiena miniex profeta; anqas bin xi profeta; jien biss ragħaj u niżbor il-ġummajż.  Iżda l-Mulej qabadni minn wara l-merħla; u l-Mulej qalli:  'Mur, ħabbar lill-poplu tiegħi Iżrael'." Il-Kelma tal-Mulej

Responsorial Psalm                     

PSALM 85:9-10, 11-12, 13-14

R. (8) Lord, let us see your kindness, and grant us your salvation.

I will hear what God proclaims;

the LORD --for he proclaims peace.

Near indeed is his salvation to those who fear him,

glory dwelling in our land.                                            R.

Kindness and truth shall meet;

justice and peace shall kiss.

Truth shall spring out of the earth,

and justice shall look down from heaven.                   R.

The LORD himself will give his benefits;

our land shall yield its increase.

Justice shall walk before him,

and prepare the way of his steps.                              R.

Salm Responsorjali          

Salm  84 (85)

    R/  Uri lilna, Mulej, it-tjieba tiegħek, u s-salvazzjoni tiegħek agħtina.

Ħa nisma' xi jgħid Alla;

il-Mulej, is-sliem ixandar.

Qrib hi tassew is-salvazzjoni tiegħu

għal dawk li jibżgħu minnu,

biex tgħammar is-sebħ f'artna.           R/

It-tjieba u l-fedelta' jiltaqgħu,

il-ġustizzja u s-sliem jitbewsu.

Il-fedelta' mill-art tinbet,

u l-ġustizzja mis-sema tixref.             R/

Il-Mulej ukoll  jagħti l-ġid tiegħu,

u artna tagħti l-frott tagħha.

Il-ġustizzja  quddiemu timxi,

u s-sliem  fuq il-passi tiegħu.              R/

Reading 2

Ephesians 1:3-14

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ

with every spiritual blessing in the heavens, as he chose us in him, before the foundation of the world, to be holy and without blemish before him. In love he destined us for adoption to himself through Jesus Christ, in accord with the favor of his will, for the praise of the glory of his grace that he granted us in the beloved. In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of his grace that he lavished upon us. In all wisdom and insight, he has made known to us the mystery of his will in accord with his favor that he set forth in him as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth. In him we were also chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his will, so that we might exist for the praise of his glory, we who first hoped in Christ. In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised holy Spirit, which is the first installment of our inheritance toward redemption as God's possession, to the praise of his glory.

It-Tieni Qari

mill-Ittra lill-Efesin 1, 3-14

Imbierek Alla u Missier Sidna Ġesu'' Kristu, li berikna b'kull xorta ta' barka spiritwali, fis-smewwiet  fi Kristu. Hekk hu għażilna fih, sa minn qabel il-ħolqien tad-dinja, biex  inkunu qaddisa u bla tebgħa quddiemu fl-imħabba. Iddestinana minn qabel li nkunu għalih ulied addotti  permezz ta' Ġesu' Kristu,  hekk għoġob lir-rieda tiegħu, għat-tifħir tal-glorja tal-grazzja tiegħu,  li biha mliena fil-Maħbub  tieghu.   Fih aħna għandna l-fidwa, bid-demm tiegħu, il-maħfra tad-dnibiet, skond il-għana tal-grazzja tieghu. Biha  fawwarna fil-għerf u l-għaqal kollu. Hu għarrafna l-misteru tar-rieda tiegħu, il-pjan li għoġbu  jfassal  fih minn qabel, u li kellu jseħħ meta tasal il-milja taż-żminijiet; jiġifieri, li kollox jinġabar taħt Ras waħda, li hu Kristu, kulma hu fis-sema u kulma hu fl-art. Fih aħna  wkoll konna magħżula,  iddentanti minn qabel, skond il-pjan imfassal  minn qabel  minn min imexxi kollox skond  il-fehma tar-rieda tiegħu, sabiex inkunu għat-tifħir tal-glorja tiegħu, aħna li, sa minn qabel,  konna nittamaw fi Kristu. U fih intom ukoll smajtu l-Kelma tal-Verita', l-Evanġelju tas-salvazzjoni tagħkom, u emmintu fiha. Kontu ssiġillati bl-Ispirtu s-Santu li  kien imwiegħed; li hu r-rahna tal-wirt tagħna  sakemm għadna nistennew  il-fidwa sħiħa tal-Poplu li Alla kiseb għalih, għat-tifħir tal-glorja tiegħu. Il-Kelma tal-Mulej

Gospel                                  

Mark 6:7-13

Jesus summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits. He instructed them to take nothing for the journey but a walking stick-- no food, no sack, no money in their belts. They were, however, to wear sandals but not a second tunic. He said to them, "Wherever you enter a house, stay there until you leave. Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them." So they went off and preached repentance. The Twelve drove out many demons, and they anointed with oil many who were sick and cured them.

L-Evanġelju

Qari skont San Mark 6, 7-13

F'dak iż-żmien,   Ġesu' sejjaħ ħdejh lit-Tnax, u beda jibgħathom tnejn tnejn, filwaqt li tahom

is-setgħa fuq l-ispirti ħżiena. U wissiehom biex ma jieħdu xejn magħhom għat-triq ħlief ħatar; la ħobż, la ħorġa,  anqas flus fi ħżienhom; imma li jilbsu l-qrieq," u ma jxiddux żewġ ilbiesi. Qalilhom:  "Fejn tidħlu f'xi dar, ibqgħu fiha sa  ma titilqu minn hemmhekk. U jekk f'xi post ma jilqgħukomx u ma jisimgħukomx,  itilqu minn hemm u farfru t-trab minn taħt saqajkom bħala xhieda kontriehom." Ħarġu mela jxandru  biex  in-nies jindmu; u keċċew  bosta xjaten , u dilku ħafna morda biż-żejt u fejquhom. Il-Kelma tal-Mulej

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Jesus Sends Us to Teach and Heal

A reflection b y Fr. Thomas Rosica, CSB

When the Gospels relate to us the call extended by Jesus to his young disciples and apostles, it is always done in a very compassionate way. Jesus looks upon those whom he calls; he loves them, challenges them and calls them to be something they could hardly fathom!

Today's Gospel (Mark 6:7-13) is about the formation of those who will eventually spread the Gospel to the ends of the earth. Mark sees the teaching and work of the apostles as an extension of Jesus' teaching and work. In Mark's story, the preparation for the mission of the Twelve is seen in the call of the first disciples to be fishers of men (Mark 1:16-20), then of the Twelve set apart to be with Jesus and to receive authority to preach and expel demons (3:13-19). Now they are given the specific mission to exercise that authority in word and power as representatives of Jesus during the time of their formation.

In Mark's call story, Jesus does not mention any prohibition to visit pagan territory and to enter Samaritan towns. These differences indicate a certain adaptation to conditions in and outside of Palestine and suggest in Mark's account a later activity in the Church. For the rest, Jesus required of his apostles a total dependence on God for food and shelter (Cf. Mark 6:35-44; 8:1-9). Remaining in the same house as a guest (6:10), rather than moving to another offering greater comfort avoided any impression of seeking advantage for oneself and prevented dishonor to one's host. Why does Jesus tell the apostles to "travel light" with little or no provision? He wants his disciples to be dependent on him and not on themselves. He promises to work through and in each person called for his glory. The significance of shaking the dust off one's feet served as testimony against those who rejected the call to repentance.

Help or hindrance?    

One of the frequent themes of Mark's Gospel is the ignorance of the disciples. When we read the whole Gospel, we realize that the disciples are as much a hindrance as a help to Jesus. They do not understand Jesus' words or support him in his mission. Repeatedly Jesus rebukes them for their inability to see and comprehend and for their hardness of heart. But when the disciples misunderstand Jesus and in other ways fail him, they are doing more than simply trying his patience. They are serving as agents of testing. As ones who "think the things of humans," rather than the things of God, they cannot comprehend that the straight and narrow path lying before Jesus must necessarily end at the cross. And so they act in ways that threaten to lead Jesus astray.

Many times we find ourselves asking, "Why did Mark portray the disciples in such a bad light?" But Mark's earliest readers would have focused not on Mark's literary strategies but on the events depicted in the narrative. They would have asked something like this: "What could it mean that the disciples whom we know as great leaders were so weak and acted so shamefully?" And the answer to that question would have been obvious: God had opened the eyes of the disciples, and had transformed them from ones who misunderstood and tested Jesus into worthy servants, even fearless leaders. There is hope for us! These famous call stories were remembered by Christians who knew the reality of their own weakness and failure, yet who also trusted in the presence of the Lord who triumphed over fear.

In Jesus' Name

What kind of authority and power does the Lord want us to exercise on his behalf? Jesus gave his apostles both the power and the authority to speak and to act in his name. He commanded them to do the works that he did: to cast out evil spirits, to heal, and to speak the word of God, the good news of the Gospel, which they received from Jesus. When Jesus spoke of power and authority he did something unheard of. He wedded power and authority with love and humility. The "world" and the "flesh" seek power for selfish gain. Jesus teaches us to use it for the good of our neighbor. Following Jesus is a risk, as every new way of life is. Each of us is called to teach as Jesus taught and to heal boldly and compassionately as he did.

Law, Prophets and Writings

In light of the first reading from the book of the prophet Amos (7:12-15) I would also like to offer some reflections on Jesus in relation to the Law, the Prophets, and the Writings of the Old Testament. On the one hand, Jesus knows the Law perfectly and observes it with devotion. On the other hand, however, He shows Himself perfectly free with regard to the Law. He wishes to give the authentic interpretation of the Law. He goes so far as to declare Himself the new lawgiver, with an authority equal to that of God. He Himself is the fulfillment of the Law (Cf. Romans 10:4).

Jesus also shows that He is the genuine continuation of the prophets in His message and His life. Like them, He proclaims faith in the "God of Abraham, of Isaac, and of Jacob" (Matthew 2:32). He defends the rights of God and of the poor (cf. Matthew 11:20-24). On the other hand, Jesus does not hesitate to declare Himself greater than all of them. He is superior to them, not only in the prophetic line, but He is the first, as the origin and source of all prophetic inspiration.

He is greater than Jonah and Solomon (Cf. Matthew 12:41-43; Luke 11:31-32). He is greater than Moses and he is first of all the prophets before John (John 1:15), Moses (John 6:46) and Abraham (John 8:56-58). And it is important to note that His primacy is not only temporal, but existential. His "before" is infinite, because it is eternal: "Abraham, your father, rejoiced to see my day; he saw it and was glad. [...] Amen, amen, I say to you, before Abraham came to be, I Am" (John 8:56-58).

Jesus also presents Himself as a fulfillment of the wisdom literature in the Old Testament. Jesus fulfills the Law and the Prophets by embodying this awareness in Himself: He embodies the way and reforms it by the witness He gives throughout His life, and even in His death. There is a radical change in values, as if a new creation would emerge from a creation undergoing a major upheaval.

By His death, Jesus explains the apparent contradiction of these values in the wisdom literature, and opens the path which had seemed to become as impasse for humankind. For those who follow Jesus, and hopefully that is each one of us, we must walk in his footsteps, enduring all of his misunderstanding, suffering, and even death, in order to truly be his disciples. The more we probe the depths of the very Scriptures which he fulfilled with his life, the more we will become like him.

Extended call

Spend some time this week reflecting on how the Lord has called you to be a disciple. In what ways have you felt the personal call of Christ? How does Christ make a difference in your life? What has his call demanded of you? What experiences or people in your life have been instrumental in deepening your faith? Is it possible to be a committed disciple of Jesus, yet still experience weakness and failure? In what ways can you, as a disciple of Jesus, share in his mission of teaching and healing today? To whom are you being sent, to teach and to heal?

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Seeing ourselves as people beloved of God

Fourteenth Sunday in Ordinary Time

L-14-il Ħadd matul is-Sena 'B'

                                                             Messalin  B  410       

Reading 1               

Ezekiel 2:2-5

As the LORD spoke to me, the spirit entered into me and set me on my feet, and I heard the one who was speaking say to me: Son of man, I am sending you to the Israelites, rebels who have rebelled against me; they and their ancestors have revolted against me to this very day. Hard of face and obstinate of heart are they to whom I am sending you. But you shall say to them: Thus says the Lord GOD! And whether they heed or resist--for they are a rebellious house-- they shall know that a prophet has been among them.

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Profeta Eżekjel  2, 2-5

F'dak iż-żmien,  daħal fija l-ispirtu u waqqafni fuq riġlejja; u smajt x'kien qiegħed igħidli.  Qalli,  "O  bniedem,  qiegħed nibagħtek għand ulied Iżrael, ġens ta' nies rashom iebsa, li rvellaw kontra tiegħi;  dinbu kontra tiegħi huma u missirjiethom sal-lum stess. Huma nies wiċċhom sfiq u qalbhom iebsa.  Se nibagħatek għandhom, biex tgħidilhom: "Dan igħid Sidi l-Mulej."     Jisimgħu u ma jisimgħux – nies ta' ras iebsa huma --  ħa jkunu jafu li hemm profeta  f'nofshom." Il-Kelma tal-Mulej

Responsorial Psalm                     

PSALM 123:1-2, 2, 3-4

R. Our eyes are fixed on the Lord, pleading for his mercy.

To you I lift up my eyes

who are enthroned in heaven --

As the eyes of servants

are on the hands of their masters.                 R.

As the eyes of a maid

are on the hands of her mistress,

So are our eyes on the LORD, our God,

till he have pity on us.                                      R.

Have pity on us, O LORD, have pity on us,

for we are more than sated with contempt;

our souls are more than sated

with the mockery of the arrogant,

with the contempt of the proud.                      R.

Salm Responsorjali                      

Salm 122

R/    Għajnejna lejn il-Mulej, sa ma jkollu ħniena minna.

Lejk nefa' għajnejja,

int li tghammar  fis-smewwieta

Ara, bħal għajnejn il-qaddejja

lejn id sidhom;   hekk għajnejna  lejn il-Mulej.            R/

Bħal għajnejn il-qaddejja lejn id sidtha;

hekk għajnejna lejn il-Mulej, Alla tagħna,

sa ma jkollu ħniena minna.                                         R/

Ħenn għalina, Mulej, ħenn  għalina,

għax mitmugħa sax-xaba' bit-tagħjir.

Imxebbgħa għall-aħħar ruħna

bż-żebliħ tal-għonja,  bit-tagħjir tal-kburin.                  R/

Reading 2                                         

2 Corinthians 12:7-10

Brothers and sisters: That I, Paul, might not become too elated, because of the abundance of the revelations, a thorn in the flesh was given to me, an angel of Satan, to beat me, to keep me from being too elated. Three times I begged the Lord about this, that it might leave me, but he said to me, "My grace is sufficient for you, for power is made perfect in weakness." I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me. Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong.

It-Tieni Lezzjoni

Qari mit-Tieni Ittra lill-Korintin 12, 7 -10

Ħuti,  biex  ma mmurx  nintefaħ  bija nnifsi minħabba fil-kobor tar-rivelazzjonijiet,  tqegħditli xewka f'ġismi, messaġġiera tax-Xitan, biex toqgħod tniggiżni ħalli ma nintefaħx.    Fuq hekk tliet darbiet  tlabt lill-Mulej biex hi titbiegħed minni.    Iżda hu weġibni: "Biżżejjed  għalik il-grazzja tiegħi' għax il-qawwa tiegħi  tidher fl-aqwa tagħha  fejn hemm id-dgħajjef."   Għalhekk niftaħar  minn qalbi l-aktar bid- debbulizzi tiegħi biex il-qawwa ta' Kristu tgħammar fija.   Mela bil-qalb kollha nitgħaxxaq bid-debbulizzi  tiegħi,.  bit-tagħjir, bil-għaks, bil-persekuzzjonijiet,  bid-dwejjaq  minħabba Kristu;  għax meta jien  dgħajjef,  inkun qawwi. Il-Kelma tal-Mulej

Gospel                                  

Mark 6:1-6

Jesus departed from there and came to his native place, accompanied by his disciples.

When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, "Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands! Is he not the carpenter, the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?" And they took offense at him. Jesus said to them, "A prophet is not without honor except in his native place and among his own kin and in his own house." So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them. He was amazed at their lack of faith.

L-Evanġelju

Qari skont San Mark 6,  1-6

F'dak iż-żmien  Ġesu' mar lejn pajjiżu, u d-dixxipli tiegħu marru miegħu.   Meta wasal is-Sibt, daħal jgħallem fis-sinagoga, u l-ħafna  li semgħuh bdew jistagħġbu u jgħidu: "Mnejn  kisbu dan  kollu?"   U x'inhu dan il-għerf li ngħatalu  biex saħansitra qegħdin isiru  dawn l-għeġubijiet  kbar f'idejħ?   Dan mhuwiex  il-mastrudaxxa bin Marija, u ħu Ġakbu u Ġoże, u

Ġuda u Xmun?   U ħutu l-bniet mhumiex hawn magħna?"   U huma  skandilizzaw ruħhom minħabba fih.    Qalilhom Ġesu':  "Ebda profeta  ma hu bla ġieh jekk mhux f'pajjiżu u fost qrabatu u f'daru stess."  U hemmhekk ma sata' jagħmel ebda miraklu,  ħlief li qiegħed idejh fuq ftit morda u fejjaqhom;  u baqa'  mistagħġeb bin-nuqqas ta' fidi tagħhom. U mar idur l-irħula ta' dawk l-inħawi jgħallem. Il-Kelma tal-Mulej

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Is Not This the Carpenter, the Son of Mary?

A reflection by Fr. Thomas Rosica, CSB

We know Sunday's Gospel story well, perhaps too well! It would have been customary for Jesus to go to the synagogue each week during the Sabbath, and when his turn came, to read from the scriptures during the Sabbath service.  His hometown folks listened ever so attentively to his teaching because they had heard about the miracles he had performed in other towns. What signs would their hometown boy work on his own turf?

In this story, Jesus startled his own people with a seeming rebuke that no prophet of God can receive honour among his own people. The people of Nazareth took offense at him and refused to listen to what he had to say. They despised his preaching because he was from the working class: a carpenter, a mere layman, and they despised him because of his family. Jesus could do no mighty works in their midst because they were closed and disbelieving toward him.

If people have come together to hate and to refuse to understand, then they will see no other point of view than their own, and they will refuse to love and accept others. Does the story sound familiar to us? How many times have we found ourselves in similar situations?

Homecoming

We often think that Luke is the only evangelist who records Jesus' visit to Nazareth, "where he had been brought up" and that programmatic episode in the Nazareth synagogue (Luke 4:16). Mark and Matthew also refer to this episode, although without mentioning the name of the town, calling it simply "his hometown" or "his native place" (Mark 6:1; Matthew 13:54). There are, however, several differences between the story told by Luke and those of Mark and Matthew. In the Gospels of Mark and Matthew, people consider the humble origin of Jesus, who was "the carpenter" (Mark 6:3), "the son of the carpenter" (Matthew 13:55), and use it to doubt the greatness of his mission. Luke, on the other hand, makes no mention of Jesus' humble origins.

In Mark, Jesus' visit to his hometown is found not at the beginning of his ministry but after a long period of preaching the Gospel and healing, even after the talks on the parables (Mark 4:1-34) and the resurrection of Jairus' daughter (Mark 5:21-43). In Matthew, Jesus has also already pronounced his address on mission to the "Twelve Apostles" (10:2-42).

What was the meaning of the peoples' questions about Jesus in Mark's account (6:1-6) that forms this Sunday's Gospel? "'Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands! Is he not the carpenter, the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?' And they took offense at him."

"Who do you think you are?" they seem to be asking him. Jesus sees that the questions about him correspond to a deeply possessive attitude: Is not this the carpenter, the son of Mary, and therefore, one of us? You belong to us and therefore you must do for us all that you are able to do. We own you!

"Prophets are not without honour except in their hometowns and among their own kin, and even in their own homes." Jesus resists the possessive attitude manifested by his people. The people of Jesus' native place were suffering from a particular form of blindness -- a blindness that sometimes affects us, too. Jesus refuses to place his extraordinary gifts at the service of his own people, putting strangers first.

Vision and heart

Sunday's Gospel shows how difficult it is for us to attain to a universal vision. When we are faced with someone like Jesus, someone with a generous heart, a wide vision, and a great spirit, our reactions are very often filled with jealousy, selfishness, and meanness of spirit. His own people couldn't recognize the holiness of Jesus because they had never really accepted their own. They couldn't honour his relationship with God because they had never fully explored their own sense of belonging to the Lord. They couldn't see the Messiah standing right beside them because he looked too much like one of them. Until we see ourselves as people beloved of God, miracles will be scarce and the prophets and messengers who rise among us will struggle to be heard and accepted for who they truly are.In today's Gospel story, Mark tells us that Jesus was amazed at their unbelief. Listening to Jesus, his own people were initially filled with admiration in him and pride because of him. His message of liberation was marvelous. Then they recognize this young prophet as one of them, and they say: "Is not this the carpenter, the son of Mary?"

The most severe critics are often people very familiar to us, a member of our family, a relative, or neighbour we rub shoulders with on a regular basis. The people of Nazareth refused to renounce their possessive attitude toward Jesus. When possessive love is obstructed it produces a violent reaction. This sort of reaction provokes many dramas of jealousy and passion. They took offence at him in Mark's account just as "everyone in the synagogue was enraged (Luke 4:28) and they sought to kill him" (4:29) in Luke's version of the story. Refusal to open our heart can lead to such extremes.

Jesus was bitterly criticized because he demonstrated great openness of heart, particularly toward people on the fringes and borders of society. His openness caused rising opposition that led him to the cross. In the Acts of the Apostles we read more than once that the success of St. Paul's preaching to the Gentiles provoked jealousy among some of the Jews, who opposed the Apostle and stirred up persecution against him (Acts 13:45; 17,5; 22,21-22). Also within the Christian community, we need only recall the situation in Corinth where similar possessive attitudes caused serious harm when many believers attached themselves jealously to one apostle or another, causing conflict and division in the community. Paul had to intervene forcefully (1 Corinthians 1:10-3:23).

Sunday's Gospel warns us to be on guard against certain attitudes that are incompatible with the example of Jesus: the human tendency to be possessive and egoistic and small in mind and heart. We cannot forget that Jesus is the Saviour of the world (John 4:42) and not of the village, town, city, or nation!

In order to approach and imitate Jesus, who is total beauty and uniqueness, the quality of magnanimity is necessary in our hearts and minds. The opposite and enemy of magnanimity is envy. Envy is that fault in the human character that cannot recognize the beauty and uniqueness of the other and denies the other honour. Envy can no longer see because the eyes are "nailed shut," blinded to one's own beauty and the beauty in others. Envy inevitably leads to forms of violence and destruction, of self and of others. In order to approach and imitate Jesus, who is total beauty and uniqueness, the attitude of envy must be first acknowledged and then banished.

Magnanimity lets others be free, for the other person must become great enough to be an image of God's beauty. Magnanimity arouses the desire in each of us for the other to receive the greatest possible satisfaction and happiness that rightly belongs to the other! Magnanimity is capable of looking beyond itself; it can grant the other what oneself perhaps bitterly lacks and can perhaps even rejoice in the other's goodness, greatness, and beauty.

Let us pray that Jesus not be amazed at our own unbelief but rather rejoice in our small, daily acts of fidelity to him and our service to our sisters and brothers. May the Lord grant us magnanimous hearts so that we may look far beyond ourselves and recognize the goodness, greatness, and beauty of other people, instead of being jealous of their gifts. God's power alone can save us from emptiness and poverty of spirit, from confusion and error, and from the fear of death and hopelessness. The gospel of salvation is "great news" for us today.

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