The Tradition and traditions

Twenty-second Sunday in Ordinary Time

It-22 Ħadd matul is-Sena

Messalin B pp 452

Reading 1

Deuteronomy 4:1-2, 6-8

Moses said to the people:"Now, Israel, hear the statutes and decrees which I am teaching you to observe, that you may live, and may enter in and take possession of the land which the LORD, the God of your fathers, is giving you. In your observance of the  commandments of the LORD, your God, which I enjoin upon you, you shall not add to what I command you nor subtract from it. Observe them carefully, for thus will you give evidence of your wisdom and intelligence to the nations, who will hear of all these statutes and say, 'This great nation is truly a wise and intelligent people.' For what great nation is there that has gods so close to it as the LORD, our God, is to us whenever we call upon him? Or what great nation has statutes and decrees that are as just as this whole law which I am setting before you today?" This is the Word of the Lord.

L-Ewwel Qari

Qari mill-Ktieb tad-Dewteronomju 4, 1-2, 6-8

Mose' kellem lill-poplu u qal:  "U issa, Iżrael, agħti widen għal-liġijiet u l-ordnijiet li qiegħed ngħallimkom tagħmlu ħalli tgħixu, u tidħlu tieħdu l-art li se jagħtikom il-Mulej, Alla ta' missirijietkom. La żżidu xejn ma' dak li qiegħed nordnalkom u l-anqas tnaqqsu  minnu;  qisu li tħarsu l-liġijiet tal-Mulej, Alla  tagħkom, bħalma qiegħed  nagħtihomlkom  jien. Ħarsuhom u agħmluhom, għax hekk tidhru għorrief u għaqlin f'għajnejn  il-ġnus li, kif jisimgħu b'dawn  il-liġijiet kollha, igħidu, 'M'hemmx poplu  ieħor għaref u għaqli għajr dan il-ġens kbir." Għax liema ġens hu hekk kbir li għandu ‘allat hekk qrib tiegħu daqs kemm hu qrib tagħna l-Mulej, Alla tagħna,kull x'ħin insejħulu?   Jew liema ġens hu hekk kbir li għandu liġijiet u ordnijiet hekk sewwa daqs dak kollu li fiha din il-liġi li qiegħed noffrikom illum jien?" Il-Kelma tal-Mulej

Responsorial Psalm                     

Psalm 15:2-3, 3-4, 4-5

R. (1a)   One who does justice will live in the presence of the Lord.

Whoever walks blamelessly and does justice;

who thinks the truth in his heart

and slanders not with his tongue.                               R/

Who harms not his fellow man,

nor takes up a reproach against his neighbor;

by whom the reprobate is despised,

while he honors those who fear the LORD.   R/

Who lends not his money at usury

and accepts no bribe against the innocent.

Whoever does these things

shall never be disturbed.                                             R/

Salm Responsorjali                                                                                              

(Salm 14)

R/   Mulej, min jgħammar fid-dar tiegħek?

Min jimxi bla ħtija u jagħmel  it-tajjeb,

min igħid is-sewwa f'qalbu,

min ma jqassasx bi lsienu.                             R/

Min  ma jagħmilx deni lil ġaru,

u ma jgħajjarx lil-għajru;

min ma jistmax lill-bnedmin ħażin,

imma jweġġaħ lil dawk li jibżgħu mill-Mulej.    R/

Min jislef u ma jitlobx  imgħax,

u ma jixxaħħamx  kontra  min hu bla ħtija.

Min jagħmel dan qatt ma jitħarrek.                 R/

Reading 2                

James 1:17-18, 21b-22, 27

Dearest brothers and sisters: All good giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no alteration or shadow caused by change. He willed to give us birth by the word of truth that we may be a kind of firstfruits of his creatures. Humbly welcome the word that has been planted in you and is able to save your souls. Be doers of the word and not hearers only, deluding yourselves. Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction and to keep oneself unstained by the world. This is the Word of the Lord.

It-Tieni Qari

Qari mill-Ittra ta' Ġakbu Appostlu 1, 17-18, 21-22,27

Għeżież,  kull ħaġa tajba li tingħata u kull don perfett jiġi mis-sema, jinżel mingħand il-Missier, l-għajn tad-dawl, li fih ma hemm ebda  tibdil u anqas dell ta' tidwir.   Għax ried hu, wellidna  bil-kelma tal-verita',   biex inkunu l-ewwel frott tal-ħlejjaq tiegħu.Ilqgħu bil-ħlewwa l-Kelma mħawla fikom, li tista' ssalvalkom ruħkom.    Kunu intom dawl li jagħmlu l-Kelma, u mħux tisimgħuha biss u hekk tqarrqu bikom innifiskom.Quddiem Alla u Missierna r-reliġjon ġenwina  u bla tebgħa  hija din:  iżżur l-iltiema u r-romol fil-hemm tagħhom, u żżomm ruħek bla tinġis 'il bogħod mid-dinja. Il-Kelma tal-Mulej

Gospel                      

Mark 7:1-8, 14-15, 21-23

When the Pharisees with some scribes who had come from Jerusalem gathered around Jesus, they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands. --For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders. And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles and beds. -- So the Pharisees and scribes questioned him, "Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?" He responded, "Well did Isaiah prophesy about you hypocrites, as it is written: This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts. You disregard God's commandment but cling to human tradition." He summoned the crowd again and said to them, "Hear me, all of you, and understand. Nothing that enters one from outside can defile that person; but the things that come out from within are what defile. "From within people, from their hearts, come evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly.All these evils come from within and they defile." This is the Word of the Lord.

 L-Evanġelju

skont San Mark 7, 1-8, 14-15, 21-23

F'dak iż-żmien,   il-Fariżejj u xi wħud mill-kittieba li ġew minn  Ġerusalemm inġabru ħdejn Ġesu', u raw li xi wħud mid-dixxipli tiegħu kienu qeghdin  jieklu b'idejhom mhumiex indaf, jiġifieri,  mhumiex maħsulin.  Għax il-Fariżej u  l-Lhud  kollha, biex iħarsu t-tradizzjonijiet ta' missirijiethom, ma jmissux ikel qabel ma jkunu ħaslu idejhom sewwa; hekk ukoll wara li jerġgħu  lura mis-suq, ma jiklux jekk ma jinħaslux; u għandhom bosta drawiet  oħra li baqgħu marbutin magħhom minn żmien għal ieħor, bħalma huma l-ħasil tat-tazzi u tal-buqari u tal-tkieli tal-bronż.   Mela,  l-Fariżej u l-kittieba staqsewh:   "Dan l-għala d-dixxipli tiegħek ma jġibux ruħhom skond it-tradizzjoni ta' missirijiethom, imma jieklu b'idejhom  m'humiex indaf? Iżda hu weġibhom:  "Sewwa ħabbar Isaija fuqkom, ja nies ta' wiċċ b'ieħor,  bħalma  hu miktub,  'Dan il-poplu, bix-xofftejn biss jagħtini ġieh, imma qalbhom hija 'l bogħod minni.  Fiergħa hi l-qima li jagħtuni; jgħallmu  dutttrina li mhijiex għajr preċetti tal-bnedmin.'    Hekk intom,  twarrbu  l-kmandamenti  ta' Alla biex tħaddnu t-tradizzjoni tal-bnedmin." Raġa' sejjaħ in-nies lejh u qalilhom:   "Isimgħuni, intom ilkoll,u ifhmuni!   Ma hemm xejn minn barra li meta jidħol fi bniedem itebbgħu; imma dak li joħroġ minnn ġol-bniedem,  dak hu li jtabba'  lill-bniedem.   Għax hu minn ġewwa,  mill-qalb tal-bniedem, li joħorġu  il-ħsibijiet il-ħżiena: żina, serq, qtil, adulterju, regħba, ħażen, qerq, libertinaġġ, għijra  malafama suppervja u bluha.  Dal-ħażen kollu minn ġewwa joħroġ u  jtabba' lill-bniedem." Il-Kelma tal-Mulej

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   Caught Up in the Externals 

   A reflection by 

Fr. Thomas Rosica

How many times have we heard, or perhaps even said ourselves: "So-and-so is a Pharisee." "That person is so Pharisaical." "They are caught up in Pharisaism."

Sunday's Gospel (Mark 7:1-8, 14-15, 21-23) offers us a good opportunity to understand the role of the Pharisees in Judaism, and why Jesus and others had such strong feelings against their behaviour. Who were the Pharisees of Jesus' time, and who are their modern-day contemporaries?

Let me try to simplify a very complex topic to help us understand today's Gospel. The Pharisees sought to make the Law come alive in every Jew by interpreting its commandments in such a way as to adapt them to the various spheres of life.

The doctrine of the Pharisees is not opposed to that of Christianity. At the time of Jesus, the Pharisees were the "conservative party" within Judaism. They adhered strictly to the Torah and the Talmud and were outwardly very moral people. They were the leaders of the majority of the Jews and were revered by their followers for their religious zeal and dedication. Their main opposition was the party of the Sadducees, who were the "liberal party" within Judaism. The Sadducees were popular among the high-class minority.

Adherence to the law

The Pharisees in Jesus' time promoted adherence to the law with a genuine interior response and advocated ordinary day-to-day spirituality. There were some Pharisees who were caught up only in external prescriptions, but they would have been criticized by other Pharisees even as the prophet Isaiah criticized hypocrisy in the past. Similarly, Jesus reprimanded aberrant Pharisees occasionally and had some clashes with them over his reinterpretation of the law. Jesus did not condemn Pharisaism as such or all Pharisees.

The Pharisees "relied on themselves, that they are righteous." They believed that their own works -- their doing what God commands and their abstaining from what God forbids -- were what gained and maintained God's favour and recommended them to God. The Pharisees self-righteously and hypocritically despised all others who did not meet the same standard of law keeping that they met.

They would not eat with the tax collectors and other sinners because they were self-righteously aloof. They spent their time murmuring about who was eating and drinking with Jesus. Jesus said to them, "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance" (Luke 5:31-32).

No etiquette lesson!

In Sunday's Gospel passage, (Mark 7:1-8, 14-15, 21-23), the Pharisees and scribes come from Jerusalem to investigate Jesus. Jesus abolishes the practice of ritual purity and the distinction between clean and unclean foods. The watchdogs of religious tradition cite Jesus for running a rather lax operation! Some of his disciples were eating with unwashed hands (Mark 7:2). Pharisees and scribes seize this infraction of the law and challenge Jesus, "Why do your disciples not live according to the tradition of the elders, but eat with defiled hands?" (v. 5).

Jesus doesn't respond with an etiquette lesson or an explanation of personal hygiene. Instead, he calls the Pharisees and scribes what they are: "you hypocrites" (v. 6). Quoting Isaiah, Jesus exposes the condition of the legalists' hearts. They cling to human precepts and put their trust in the traditions of their elders over the commandment of God (v. 8).

Against the Pharisees' narrow, legalistic, and external practices of piety in matters of purification (Mark 7:2-5), external worship (7:6-7), and observance of commandments, Jesus sets in opposition the true moral intent of the divine law (7:8-13).

But he goes beyond contrasting the law and Pharisaic interpretation of it. Mark 7:14-15 in effect sets aside the law itself in respect to clean and unclean food. Jesus' point is well taken -- and most Pharisees would have agreed -- that internal attitude is more important than the externals of the law.

Contemporary Pharisees

Who are the modern-day Pharisees and their followers? The blind modern-day Pharisees and their blind followers are very religious, moral, zealous people. They strive to keep God's law, and they are zealous in their religious duties. They diligently attend Church every Sunday. They are hardworking, outwardly upright citizens. They keep themselves from and preach against moral evil.

In addition to being moral and religious and zealous, modern-day Pharisees and their

followers do not believe that salvation is conditioned on the work of Christ alone; instead,

they believe that salvation is ultimately up to human efforts and what the sinner adds to

Christ's work!

In contrast to the modern-day Pharisees and their followers, true Christians are those who

boast in Christ crucified and no other, meaning that they believe that Christ's work ensured

the salvation of all whom He represented and is the only thing that makes the difference

between salvation and condemnation. They know that their own efforts form absolutely no

part of their acceptance before God. They rest in Christ alone as their only hope, knowing

that it is the work of Christ by the grace of God that guarantees salvation.

Jesus showed that only those who were sinners in need of a healer, who do not have

righteousness in themselves, who are devoid of divine entitlement, who do not deserve to

be in fellowship with God, are the ones He came to call to repentance.

The medicine of mercy

Whenever I hear Jesus' words about legalism in today's Gospel, I cannot help but recall

with gratitude and emotion Pope John XXIII. In his historic, opening address on Oct. 11,

1962, at the beginning of the momentous Second Vatican Council, John XXIII made it

clear that he did not call Vatican II to refute errors or to clarify points of doctrine. The

Church today, he insisted, must employ the "medicine of mercy rather than that of

severity."

The "Good Pope" as he was called, rejected the opinions of those around him who were

"always forecasting disaster." He referred to them as "prophets of gloom" who lacked a

sense of history, which is "the teacher of life." Divine Providence, he declared, was leading

the world into a new and better order of human relations. "And everything, even human

differences, leads to the greater good of the Church."

"Papa Roncalli" was a human being, more concerned with his faithfulness than his image,

more concerned with those around him than with his own desires. With an infectious

warmth and vision, he stressed the relevance of the Church in a rapidly changing society

and made the Church's deepest truths stand out in the modern world. He knew that the

letter of the law without compassion is dehumanizing.       

"Papa Giovanni" was beatified by his successor, John Paul II, in 2000. He was canonized

by Pope Francis in 2014. May he soften the hearts of the modern-day Pharisees and

Sadducees who are alive and well in the Church and world today!

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Our Holy Father’s Gift of Faith

Twenty-first Sunday in Ordinary Time

Il-21 Ħadd matul is-Sena B

Messalin B pp446 

Reading 1                

JOSHUA 24:1-2a, 15-17, 18b

Joshua gathered together all the tribes of Israel at Shechem, summoning their elders, their leaders, their judges, and their officers. When they stood in ranks before God, Joshua addressed all the people: "If it does not please you to serve the LORD,  decide today whom you will serve, the gods your fathers served beyond the River or the gods of the Amorites in whose country you are now dwelling. As for me and my household, we will serve the LORD." But the people answered, "Far be it from us to forsake the LORD for the service of other gods. For it was the LORD, our God, who brought us and our fathers up out of the land of Egypt, out of a state of slavery. He performed those great miracles before our very eyes and protected us along our entire journey and among the peoples through whom we passed. Therefore we also will serve the LORD, for he is our God."

L-Ewwel Qari

mill-Ktieb ta' Ġożwe 24, 1-2; 15-17)

F'dak iż-żmien:   Ġożwe' ġema' t-tribujiet kollha ta' Israel f'Sikem u sejjaħ lix-xjuħ  lill-kapijiet, lill-imħallfin lill-uffiċjali u resqu quddiem Alla. U  Ġożwe' qal lill-poplu kollu: "Jekk ma jogħġobkomx taqdu l-Mulej,  għażlu llum lil min tridu taqdu: jekk hux  l-allat li kienu jaqdu missirijietkom lil  hemm mix-xmara, jew  l-allat tal-Amurrin li  f'arthom qegħdin tgħammru.  Imma jien u dari naqdu  l-Mulej." U l-poplu kollu wieġeb u qal:   "Ma jkun qatt li  aħna nħallu l-Mulej biex naqdu  allat oħra!  Għax kien il-Mulej, Alla tagħna, li talla' lilna u  'l missirijietna mill-art ta' l-Eġittu, minn dar il-jasar, u  li għamel quddiemna stess dawk il-ħwejjeġ kbar, u ħarisna matul it-triq kollha li minna għaddejna u fost il-popli li minn ġo nofshom qsamna. Għalhekk aħna wkoll lill-Mulej naqdu, għaliex hu Alla tagħna." Il-Kelma tal-Mulej

Responsorial Psalm                     

PSALM 34:2-3, 16-17, 18-19, 20-21

R. (9a) Taste and see the goodness of the Lord.

I will bless the LORD at all times;

his praise shall be ever in my mouth.

Let my soul glory in the LORD;

the lowly will hear me and be glad.                             R/

The LORD has eyes for the just,

and ears for their cry.

The LORD confronts the evildoers,

to destroy remembrance of them from the earth.      R/

When the just cry out, the LORD hears them,

and from all their distress he rescues them.

The LORD is close to the brokenhearted;

and those who are crushed in spirit he saves.                       R/

Many are the troubles of the just one,

but out of them all the LORD delivers him;

he watches over all his bones;

not one of them shall be broken.                                            R/

Salm Responsorjali                                              

Salm 33 (34)

R/  Ippruuvaw u taraw kemm hu  tajjeb il-Mulej.

Kull ħin imbierek il-Mulej,

tifħiru dejjem fuq fommi.

Bil-Mulej tiftaħar ruħi;

jisimgħu l-fqajrin u jifirħu!                                            R/

Għajnejn il-Mulej lejn il-ġusti,

u widnejh miftuħa għall-għajta tagħhom.

Il-ħarsa tal-Mulej fuq il-ħżiena,

biex eqred minn fuq l-art tifkirithom.               R/

Jgħajtu  l-ġusti għall-għajnuna, u l-Mulej jismagħhom;

mid-dwejjaq kollha tagħhom jeħlishom.

Qrib il-Mulej lejn dawk b'qalbhom maqsuma,

jgħin lil dawk b'ruħhom mifnija.                                   R/

Kbar huma l-ħsarat tar-raġel sewwa,

iżda minnhom kollha jeħilsu l-Mulej.

Iħarislu għadmu kollha,

ebda waħda  ma titkissirlu.                                         R/

Il-ħażin ħżunitu teqirdu;

min jobgħod il-ġust iħallas għall-ħtija.

Jifdi l-Mulej il-ħajja tal-qaddejja tiegħu; 

kull min jistkenn fih ma jkollux ħtija xi jpatti.   R/

Reading 2                            

EPHESIANS 5:21-32

Brohers and sisters: Be subordinate to one another out of reverence for Christ.Wives should be subordinate to their husbands as to the Lord. For the husband is head of his wife just as Christ is head of the church, he himself the savior of the body. As the church is subordinate to Christ, so wives should be subordinate to their husbands in everything. Husbands, love your wives, even as Christ loved the church ad handed himself over for her to sanctify her, cleansing her by the bath of water with the word, that he might present to himself the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. So also husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one hates his own flesh but rather nourishes and cherishes it, even as Christ does the church, because we are members of his body. For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh. This is a great mystery, but I speak in reference to Christ and the church.

It-Tieni Qari

 mill-Ittra lill-Efesin 5, 21 -32

Ħuti,  oqogħdu għal xulxin fil-biża' ta' Kristu:Intom in-nisa oqogħoduu  għal żwieġhom, bħallikieku għall-Mulej, għax ir-raġel hu  r-ras il-mara bħalma Kristu hu r-ras il-Knisja, s-Salvatur tal-Ġisem tiegħu.   Għallhekk, bħalma l-Knisja toqgħod għal Kristu, hekk  ukoll  in-nisa għandhom joqogħdu għal żwieġhom f'kollox. Intom, l-irġiel, ħobbu n-nisa tagħkom, kif Kristu  ħabb il-Knisja u ta ħajtu għaliha.  U dan għamlu biex iqaddisha u jnaddafha bil-ħasil ta' l-ilma u l-kelma u biex  iressaqha quddiemu, din  il-Knisja, sabiħa, bla  tebgħa, bla tikmix, bla għajb, u b'xejn minn dan,  imma qaddisa u bla tmaqdir minn  ħadd. Hekk għandhom ukoll l-irġiel iħobbu n-nisa tagħhom bħalikienu ġisimhom stess.  Min iħobb 'il martu ikun iħobb lilu nnifsu. Qatt ħadd ma bagħad 'l-ġismu stess, iżda jmantnih u jieħu ħsiebu, bħalma jagħmel Kristu mal-Knisja, għax aħna lkoll membri tal-Ġisem tiegħu.   Għalhekk ir-raġel iħalli lil misieru u 'l ommu u jingħaqħad ma' martu,  u jsiru t-tnejn ġisem wieħed.Dan il-misteru – qiegħed ngħid għal Kristu u għall-Knisja  -  huwa kbir!     Il-Kelma tal-Mulej

Gospel                                                          

JOHN 6:60-69

Many of Jesus' disciples who were listening said, "This saying is hard; who can accept it?" Since Jesus knew that his disciples were murmuring about this, he said to them, "Does this shock you? What if you were to see the Son of Man ascending to where he was before? It is the spirit that gives life, while the flesh is of no avail. The words I have spoken to you are Spirit and life. But there are some of you who do not believe." Jesus knew from the beginning the ones who would not believe and the one who would betray him. And he said, "For this reason I have told you that no one can come to me unless it is granted him by my Father." As a result of this, many of his disciples returned to their  former way of life and no longer accompanied him. Jesus then said to the Twelve, "Do you also want to leave?" Simon Peter answered him, "Master, to whom shall we go? You have the words of eternal life. We have come to believe and are convinced that you are the Holy One of God."

L-Evanġelju

Qari mill-Evanġelju skont San Ġwann 6, 60 –69)

F'dak iż-żmien:,  Ġesu' tkellem fuq il-ħobż tal-ħajja. Hafna  dixxipli tiegħu, kif semgħuh, qalu: "Iebes dan il-kliem!  Min jiflaħ jisimgħu?"   Ġesu'  ntebaħ waħdu li d-dixxipli tiegħu  kienu  qiegħdin igergru fuq hekk, u  qalilhom: "Dan il-kliem  qiegħed ifixkilkom?  Mela xi tgħidu kieku kellkom taraw lil  Bin il-bniedem tiela' fejn kien qabel?   Hu l-Ispirtu  li jagħti l-ħajja, il-ġisem ma jiswa għal xejn.    Il-kliem li jien  għedtilkom huwa spirtu u  ħajja.   Iżda hemm xi wħud fostkom li ma jemmnux."   Għaliex Ġesu' kien jaf sa mill-bidu min kienu dawk li ma emmnux u min kien dak li kien sejjer jittradih.  U ssokta jgħidilhom:  "Kien għalhekk  li jiena għidtilkom  li ħadd ma jista'jiġi għandi jekk il-Missier ma jgħtix  li jiġi." Minn dakinhar bosta mid-dixxipli tiegħu telquh u ma baqgħux  imorru warajh.    Imbagħad Ġesu' qal lit-Tnax:  "Tridux titilqu  intom ukoll?"    Wieġbu Xmun Pietru:  "Mulej, għand min immorru?   Inti għandek il-kliem tal-ħajja ta' dejjem,  u aħna emminna u għarafna li inti l-Qaddis ta' Alla." Il-Kelma tal-Mulej

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A reflection by Fr. Thomas Rosica, CSB

Do You Also Wish to Go Away?

In Sunday's Gospel (John 6:60-69), we hear of the mixed reactions of Jesus' disciples to the Bread of Life discourse that we have heard over the past weeks. Jesus provided bread, but his bread is not like the manna that God provided in the wilderness; this bread is himself, his very life; and those who eat it "will live forever."

As is often the case in John's Gospel, small, ordinary words such as bread and life are loaded with theological meaning. Centuries of Eucharistic theology and reflection give us a way to understand these words, but at the time they were first spoken, they were more than puzzling -- they probably were offensive to some people. Rightly reading the mood of his audience, Jesus says, "Does this offend you?"

Jesus' challenge sets up a critical turning point in the Gospel. Not only are we told that one of Jesus' followers would betray him; we also learn that some of those who had been following Jesus "turned back and no longer went about with him."

The group gets smaller as the stakes get higher. Whatever explanation Jesus gives, some choose to walk away, thus revoking their loyalty. John uses the word "disciples" for those who turn back. These were not casual or seasonal listeners: They were disciples who knew him and were most likely known by him.

You too?

Then Jesus called the Twelve together and put the question to them straightforwardly: "Do you also wish to go away?"

Peter plays the role of spokesperson, just as he does in the other Gospels: "Lord, to whom can we go? You have the words of eternal life." While the words are different, this exchange is much the same as Peter's confession at Caesarea Philippi. There, Jesus asks, "Who do people say that I am?" -- to which Peter responds, "You are the Messiah" (Mark 8:27-30). In both cases, the miracle of the feeding is the backdrop for the crucial question: who is Jesus really?

Paul's marriage challenge

If we want to find out how the relationship between a man and woman in marriage should be according to the Bible, we must look at the relationship between Christ and the Church. In today's second reading from the letter to the community at Ephesus, Paul exhorts married Christians to a strong mutual love.

At the origin and centre of every Christian marriage, there must be love: "You, husbands, love your wives, as Christ loved the Church and gave himself up for her." Paul's teaching on Christian marriage was difficult then as it is today.

Holding with Genesis 2:24 that marriage is a divine institution (Ephesians 5:31), Paul sees Christian marriage as taking on a new meaning symbolic of the intimate relationship of love between Christ and the Church. The wife should serve her husband in the same spirit as that of the Church's service to Christ (Ephesians 5:22, 24), and the husband should care for his wife with the devotion of Christ to the Church (Ephesians 5:25-30).

Paul gives to the Genesis passage its highest meaning in the light of the union of Christ and the Church, of which Christ-like loyalty and devotion in Christian marriage are a clear reflection (Ephesians 5:31-33).

Parts of Sunday's Ephesians reading can be problematic, especially when one takes the line, "wives should be subordinate to their husbands," out of context. Some have justified abuse of their spouse by taking this line (Ephesians 5:22) completely out of context. They have justified their bad behaviour, but the passage (v. 21-33) refers to the mutual submission of husband and wife out of love for Christ: "Husbands should love their wives as they love their own body, as Christ loves the Church."

The Scriptures cannot be used to justify violence toward, or abuse of, any other human being. The Gospel calls all of us to show mutual care and respect to one another. This must be present in any healthy marriage or other committed relationship.

This mutual love and respect must also extend to relationships between nations and other groups of people. It must be reflected in the structures and rules of our society. Mutuality and loving, selfless service are the keys to an authentic, loving marriage, and of just relationships.

A scandalous teaching

The depth and significance of Christ's message, and the teaching of the Church, scandalizes, in the sense that it is often a stumbling block for the disbeliever and it is a test for the believer.

The theme of scandal in the New Testament is connected with faith as free acceptance of the mystery of Christ. Before the Gospel we cannot remain indifferent, lukewarm, or evasive: The Lord calls each of us personally asking us to declare ourselves for him (cf. Matthew 10:32-33).

When we are faced with the difficult teachings of Jesus and the Church, do we also wish to go away? Is it not true that many times, because of the complexity of the issues and the pressures of the society around us, we may wish to "go away"?

Peter's response to Jesus' question -- "Do you also wish to go away?" -- in today's Gospel is striking. He doesn't say, "yes, of course," but he doesn't quite say "no" either.

Instead, in good Gospel-style, he answers back with another question: "To whom else can we go?" It is not the most flattering answer in the world, but it is honest. Peter and the others stay with Jesus precisely because he has been a source of life for them. Jesus has liberated them and given them a new life.

Following Jesus and the teaching of the Church may not always be easy or pleasant or even totally comprehensible, but when it comes to the eternal-life business, there's not much out there in the way of alternatives.

This week let us not forget the words of Jesus: "Whoever eats me will live because of me." Let us give witness to our Catholic faith and to God's plan that marriage be the sacred union of one man and one woman, to family life as the foundation of our society.

Blessed are we if we do not take offense but are led by these words to abundant life.

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I am the living bread that came down from heaven

Twentieth Sunday in Ordinary Time

L-20 Ħadd matul is-Sena B                     

Messalin B pp 441

Reading 1                                        

PROVERBS 9:1-6

Wisdom has built her house, she has set up her seven columns; she has dressed her meat, mixed her wine, yes, she has spread her table. She has sent out her maidens; she calls from the heights out over the city: “Let whoever is simple turn in here; To the one who lacks understanding, she says, Come, eat of my food, and drink of the wine I have mixed! Forsake foolishness that you may live; advance in the way of understanding.”

L-Ewwel Qari

Qari mill-Ktieb tal-Proverbji 9, 1-6

Il-Għerf  bena d-dar tiegħu, waqqaf  is-seba' kolonni tagħha; qatel il-bhejjem imsemmna, ħejja l-inbid  u l-mejda tiegħu. U  bagħat il-qaddejja jxandru   l-istedina minn  fuq l-imkejjen għolja tal-belt: "Min hu ċkejken ħa jiġi għandi!" U min hu bla moħħ jgħidlu: "Ejjew, kulu ħobż tiegħi u ixorbu l-inbid li ħejjejt għalikom. Warrbu l-bluħat tagħkom, u tgħixu, u timxu 'l quddiem fl-għaqal." Il-Kelma tal-Mulej

Responsorial Psalm                                 

PSALM 34:2-3, 4-5, 6-7

R. (9a) Taste and see the goodness of the Lord.

I will bless the LORD at all times;

his praise shall be ever in my mouth.

Let my soul glory in the LORD;

the lowly will hear me and be glad.                 R/

Glorify the LORD with me,

let us together extol his name.

I sought the LORD, and he answered me

and delivered me from all my fears.               R/

Look to him that you may be radiant with joy,

and your faces may not blush with shame.

When the poor one called out, the LORD heard,

and from all his distress he saved him.          R/

Salm Responsojali

Salm  33  (34)

            R/ Ippruvaw  u taraw kemm hu tajjeb il-Mulej

Kull  ħin inbierek 'il-Mulej.

Tifħiru dejjem f'fommi.

Bil-Mulej tiftaħar ruħi,

jisimgħu l-fqajrin u jifirħu!                                R/

Ibżgħu mill-Mulej, qaddisin tiegħu,

xejn ma  jonqsu min jibża' minnu.

Is-setgħana jiftaqru u jbata l-ġuħ;

min ifittex il-Mulej xejn ma jkun jonqsu.          R/

Ejjew, uliedi, isimgħu  lili;

jiena l-biża tal-Mulej ngħallimkom.

Min hu l-bniedem li jħobb il-ħajja,

u jixtieq jara għomru kullu riżq?                      R/

Ħares ilsienek mill-ħażen,

u  xofftejk minn kliem il-qerq.

Tbiegħed mill-ħażen u agħmel it-tajjeb,

fittex is-sliem u  imxi warajh.                           R/

Reading 2                            

EPHESIANS 5:15-20

Brothers and sisters: Watch carefully how you live, not as foolish persons but as wise, making the most of the opportunity, because the days are evil.  Therefore, do not continue in ignorance, but try to understand what is the will of the Lord.  And do not get drunk on wine, in which lies debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs,  singing and playing to the Lord in your hearts, giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father.

It-Tieni Qari

mill-Ittra lill-Efesin 5, 15-20

Ħuti,  qisu sewwa kif iġġibu ruħkom,  mhux bħal nies bla dehen, iżda bħal nies għorrief, li jgħożżu ż-żmien, għaliex ħżiena  huma l-jiem.  Għalhekk tkunux bla għaqal,  imma fittxu x'inhi  r-rieda tal-Mulej. U tiskrux bl-inbid, li fih hemm ħajja bla lġiem,  iżda mtlew bl-Ispirtu. Kantaw flimkien salmi,  innijiet u għana spiritwali;  kantaw u għannu  minn qalbkom lill-Mulej. Roddu dejjem ħajr għal kollox lil Alla u   l-Missier,f'isem Sidna Ġesu' Kristu. Il-Kelma tal-Mulej

Gospel                                              

JOHN 6:51-58

Jesus said to the crowds: “I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.” The Jews quarreled among themselves, saying, “How can this man give us his flesh to eat?”  Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.  Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day.  For my flesh is true food, and my blood is true drink.  Whoever eats my flesh and drinks my blood remains in me and I in him.  Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.  This is the bread that came down from heaven.  Unlike your ancestors who ate and still died, whoever eats this bread will live forever.”

L-Evanġelju

Qari skond San Ġwann 6, 51 -58

F'dak iż-żmien,   Ġesu' qal lin-nies; "Jien hu l-ħobż ħaj, li niżel mis-sema.   Jekk xi ħadd jiekol minn dan il-ħobż jgħix għal dejjem. U l-ħobż jiena nagħti huwa ġismi għal ħajja ta' dejjem." Fuq hekk il-Lhud tlewwmu bejniethom, u bdew jgħidu: "Kif jista' dan jagħtina ġismu biex nikluh?"  Ġesu' mela, qalilhom:  "Tassew, tassew ngħidilkom jekk  ma tiklux  il-ġisem ta' Bin il-bniedem u ma tixorbux demmu, ma jkollkomx il-ħajja fikom.   Min jiekol ġismi u jixrob demmi għandu l-ħajja ta' dejjem,  u jiena  nqajmu mill-imwiet fl-aħħar jum.   Għax ġismi huwa ikel tassew, u demmi hu tassew  xorb. Min jiekol ġismi u jixrob demmi, jibqa fija u jiena fih. Bħalma bagħatni l-Missier,  li hu ħaj, u jien ngħix b'Missieri, hekk ukoll min jiekol lili,  hu wkoll igħix bija.   Dan huwa l-ħobż li niżel mis-sema; mhuwiex bħal dak  li kielu missirijietkom  u mietu; min jiekol dan  il-ħobż igħix għal dejjem." Il-Kelma tal-Mulej

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Health Food for the Soul

A reflection by Fr. Thomas Rosica, CSB

In chapter six of John's Gospel (vv. 41-51), Jesus speaks of himself as "the living bread that came down from heaven" and invites his hearers to "eat of this bread" -- that is, to believe in him.  He promises that those who do so will have eternal life. Jesus compares himself to the manna that came down from heaven to sustain the people of Israel in the wilderness. It is a vivid image that certainly evokes important memories for the people of Israel.

Then in John 6:51, Jesus says, "The bread that I will give for the life of the world is my flesh." Then his hearers ask: "How can this man give us his flesh to eat?" Did they respond in this way to give Jesus a chance to explain himself? Surely, they may have imagined, Jesus meant to say something else. After all, to eat someone's flesh appears in the Bible as a metaphor for great hostility (Psalms 27:2; Zechariah 11:9). The drinking of blood was looked upon as an abomination forbidden by God's law (Genesis 9:4, Leviticus 3:17; Deuteronomy 12:23).

Yet Jesus responds to the question by further explaining his initial declaration with explicit terms: "Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day, for my flesh is true food and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them."

No observant Jew would consider eating human flesh.  We may ask ourselves: "Why couldn't Jesus continue using such pleasant terms as "abiding," "dwelling," "living in me" terminology? Was he advocating pure cannibalism with such vivid imagery and language?

Flesh and blood

In today's Gospel, Jesus uses strong language to express the indissoluble union and inextricable participation of one life in another. Jesus uses sacrificial language. The Torah requires ritual sacrifice of animals and specifies how they are to be prepared and how their flesh is to be used. Some flesh is to be burned on the altar and other flesh is to be eaten.

Jesus makes his sacrifice on behalf of the world -- not just Israel (see also John 3:16-17). The Hebrew expression "flesh and blood" means the whole person. To receive the whole Jesus entails receiving his flesh and blood. To encounter Jesus means, in part, to encounter the flesh and blood of him.

For those who receive Jesus, the whole Jesus, his life clings to their bones and courses through their veins. He can no more be taken from a believer's life than last Saturday's dinner can be extricated from one's body.

True reception of Jesus

In our cerebral approach to religion we often assume that what really matters is believing some important religious dogmas or truths. Receiving Jesus can be reduced to a matter of intellectual assent. There are times, however, when we can be particularly grateful that the presence of Christ is not something that can be recognized cerebrally but can be received by other means as well.

The bread that Jesus used to feed the 5,000 on the mountaintop was something less than true bread because it satisfied the people's hunger only momentarily. By way of contrast, Jesus' flesh and blood are true food because "whoever eats of this bread will live forever" (v. 51) -- and "have eternal life" (v. 54).

"I am the living bread that came down from heaven" (v. 51a).  This "living bread" parallels the "living water" that Jesus offered the Samaritan woman (4:10).  To eat of this bread, in this context, means the once-and-for-all action of accepting or believing in Christ.

Historical background

It is important to be aware of two things that were happening at the time of the writing of this Gospel that might have influenced John to emphasize the eating of Jesus' flesh and the drinking of his blood.

The first was the influence of Docetic and Gnostic heresies, both of which considered flesh to be evil and denied that Christ could have a physical body. The second was Jewish discrimination against Christian believers. Christians who observed the Lord's Supper were likely to be banned from synagogues.

The Eucharist fulfils the meaning hidden in the gift of manna. Jesus thus presents himself as the true and perfect fulfillment of what was symbolically foretold in the Old Covenant. Another of Moses' acts has a prophetic value: To quench the thirst of the people in the desert, he makes water flow from the rock. On the "feast of Tabernacles," Jesus promises to quench humanity's spiritual thirst: "If anyone thirst, let him come to me and drink. He who believes in me, as Scripture says, 'Out of his heart shall flow rivers of living water'" (John 7:37-38).

The ways we eat

Our eating style reflects and affects who and what we are. It identifies our approach to life. If we examine various societies and cultures, we see that each has its traditional foods and food rituals. "I am of Italian descent. I often eat spaghetti, lasagna, tortellini alla panna, or pizza," or "I am a real American. I eat hamburgers, hot dogs, steak, Coke, and French fries."

"I am Québecois. I feast on poutine and drink maple syrup." The French eat crepes, Belgians eat waffles, Chinese eat rice, Palestinians and Israelis eat falafel, the Swiss eat chocolate, and Eskimos eat whale blubber. In short, the "way we eat" reveals how we identify ourselves. It reflects and often determines our worldview, our values, and our entire approach to life.

Foods are much more than just a collection of nutrients; they are a wealth of influences and connotations. Rare foods and spices are treasured as special culinary delights. Some foods are worshiped in various cultures as having an unusual holiness or are avoided altogether. The type of food we choose can affect our moods. Hot, spicy, or stimulating foods may influence many of us toward hot-temperedness or nervousness. Cooling foods can relax us and give us peace of mind. Foods can help us celebrate and can comfort us when we mourn. They are a sign of love and are a means of uniting people on many occasions.

The "ways we eat" are an important part of our heritage. The soul is not nourished by physical bread, as the body is. The food we eat is actually a combination of both a physical and a spiritual entity. The body is nourished by the physical aspects, or nutrients, contained in the foods we eat; the soul is nourished by the spiritual power which enlivens the physical substance of all matter, including food.

Catholic rather than catabolic?

The actual phrase "you are what you eat" didn't emerge in the English language until the 1920s and 30s, when the nutritionist Victor Lindlahr, a strong believer in the idea that food controls health, developed the Catabolic Diet. In 1942, Lindlahr published You Are What You Eat: How to Win and Keep Health With Diet. From that moment onward, the phrase entered the public consciousness.

For all who seek the presence of Christ, Jesus' teaching in John's Gospel is good news indeed: "We are what we eat." We become what we receive in the Eucharist. This week, let us examine our spiritual diets and look at the things that truly give us life, and those things that are junk foods that don't lead us to eternal life.

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