The Lord speaks...

Twenty-sixth Sunday in Ordinary Time

Is-26 Ħadd matul is-Sena

Messalin B p 475

Reading 1                      

Numbers 11:25-29

The LORD came down in the cloud and spoke to Moses. Taking some of the spirit that was on Moses, the LORD bestowed it on the seventy elders; and as the spirit came to rest on them, they prophesied. Now two men, one named Eldad and the other Medad, were not in the gathering but had been left in the camp. They too had been on the list, but had not gone out to the tent; yet the spirit came to rest on them also, and they prophesied in the camp. So, when a young man quickly told Moses, "Eldad and Medad are prophesying in the camp, " Joshua, son of Nun, who from his youth had been Moses?aide, said, "Moses, my lord, stop them." But Moses answered him, "Are you jealous for my sake? Would that all the people of the LORD were prophets! Would that the LORD might bestow his spirit on them all!" This is the Word of the Lord.

L-Ewwel Qari

Qari mill-Ktieb tan-Numri 11, 25-29

F'dak iż-żmien,  Il-Mulej niżel fi sħaba jkellem 'il Mose', u ħa mill-ispirtu li kellu fih, u tah lis-sebgħin xiħ; u ġara li, hekk kif l-ispirtu qagħad fuqhom, bdew jipprofetizzaw, imma ma ssoktawx.Issa fil-kamp kien baqa' żewġt irġiel, wieħed jismu Eldad u l-ieħor Medad,  u fuqhom ukoll niżel l-ipirtu. Hekk dawn ġew magħduda mal-magħżulin għax, għalkemm  ma marrux fit-Tinda,  bdew jipprofetizzaw fil-kamp. Dlonk mar wieħed żagħżugħ jgħarraf b'dan il-Mose' u qallu: "Eldad u Medad qegħdin jipprofetizzaw fil-kamp." U Ġożwe' bin Nun, li minn ċkunitu kien qaddej ta' Mose', qabad u qal:  "Sidi Mose', tħallihomx aktar."Iżda' Mose' wieġbu:  "Jaqaw qiegħed tgħir minħabba fija? Jalla l-poplu tal-Mulej ikun kollu profeti, u jalla l-Mulej iqiegħed fuqhom l-ispirtu tiegħu." Il-Kelma tal-Mulej 

              

Responsorial Psalm             

PSALM 19:8, 10, 12-13, 14

R. (9a) The precepts of the Lord give joy to the heart.

The law of the LORD is perfect,
refreshing the soul;
the decree of the LORD is trustworthy,
giving wisdom to the simple.                          R/

The fear of the LORD is pure,
enduring forever;
the ordinances of the LORD are true,
all of them just.                                                R/

Though your servant is careful of them,
very diligent in keeping them,
Yet who can detect failings?
Cleanse me from my unknown faults!           R/

From wanton sin especially, restrain your servant;
let it not rule over me.
Then shall I be blameless and innocent
of serious sin.                                                 R/

Salm Responsorjali

(Salm 18 (19)

      R/  Il-preċetti tal-Mulej dritti, u jiferrħu l-qalb.

Il-liġi tal-Mulej perfetta,

u tagħti l-ħajja;

ix-xhieda tal-Mulej hi sewwa,

u tgħallem lil min ma jafx.                   R/

Il-biża' tal-Mulej sinċier,

u jibqa' għal dejjem;

il-ġudizzji tal-Mulej sewwa,

u mseddqa għalkollox.                        R/

Fehemhom sewwa l-qaddej tiegħek;

ħlas tajjeb għandu min iħarishom.

In-nuqqas  min jista'  jagħrfu?

Minn dak li ma nafx bih saffini.            R/

Mill-kburija wkoll ħares il-qaddej tiegħek,

tħalliha qatt  taħkimni.

Imbagħad inkun bla ħtija

u ħieles minn dnub kbir.                      R/       

Reading 2           

James 5:1-6

Come now, you rich, weep and wail over  your impending miseries. Your wealth has rotted away, your clothes  have become moth-eaten, your gold and silver have corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days. Behold, the wages you withheld from the workers who harvested your fields are crying aloud; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of  slaughter. You have condemned; you have murdered the righteous one; he offers

It-Tieni Qari

Qari mill-Ittra ta' San Ġakbu 5, 1-6

Ejjew issa, intom il-għonja, ibku u ixhru fuq l-għawġ li ġej fuqkom! Ġidkom  tħassar, ħwejjiġkom kilithom il-kamla.  Id-deheb u l-fidda tagħkom rabbew is-sadid, u s-sadid tagħkom  għad jixhed  kontra tagħkom u jiklilkom ġisimkom bħal nar. Ħżintu  l-ġid fl-aħħar jiem! Ara, il-ħlas tal-ħaddiema li ħasdu l-għelieqi tagħkom –  ħlas li  intom żammejtuhulhom   bil-qerq –qiegħed jgħajjat kontra  tagħkom, u l-biki  ta' dawk li ħasdu wasal f'widnejn il-Mulej tal-eżerċti. Fuq l-art għextu fix-xalar u l-lussu;qgħadtu tissemmnu għall-jum tal-qatla. Intom  ikkundannajtu l-ġust,  qtitluh għax ma jistax jiqfilkom! Il-Kelma tal-Mulej

you no resistance.  This is the Word of the Lord.

Gospel                

Mark 9:38-43, 45, 47-48

At that time, John said to Jesus, "Teacher, we saw someone driving out  demons in your name, and we tried to prevent him because  he does not follow us." Jesus replied, "Do not prevent him. There is no one who performs a  mighty deed in my name who can at the same time speak ill of me. For whoever is not against us is for us. Anyone who gives you a cup of water to drink because you belong to Christ, amen, I say to you, will surely not lose his reward. "Whoever causes one of these little ones  who believe in me to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea. If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go to  hell, into the unquenchable fire. And if your foot causes you to sin, cut if off. It is better for you to enter into life crippled than with two feet to be thrown into hell. And if your eye causes you to sin, pluck it out. Better for you to enter into the

kingdom of God with one eye than with two eyes to be thrown into hell, where 'their worm does not die, and  the fire is not quenched.'"

L-Evanġelju

Qari skont San Mark.9, 38-43. 45. 47-48

 F'dak iż-żmien,  Ġwanni qal lil Ġesu': "Mgħallem, wieħed raġel,  li soltu ma jkunx magħna, rajnieh ikeċċi x-xjaten f'ismek u ridna  nżommuh, għax hu mhuxiex wieħed minn  tagħna." Imma Ġesu' qal:  "La żżommuhx, le, għax ma hemm ħadd li se  jagħmel miraklu f'ismi u mbagħad malajr se jkollu ħila jgħid  kontra tiegħi.Għax min mhuxiex kontra tagħna, huwa magħna. Min jagħtikom tazza ilma x'tixorbu għax intom tal-Messija,ngħidilkom is-sewwa li ma jibqax mingħajr il-ħlas tiegħu. Imma min jagħti skandlu lil wieħed minn dawn iċ-ċkejknin li jemmnu fija, ikun jaqbillu jekk jorbtulu ma' għonqu ġebla  tat-tħin minn dawk li jdawru l-ħmir u jixħtuj fil-baħar.  U jekk  idek hija għalik okkażjoni ta' dnub, aqtgħha barra; jaħbatlek  aħjar li tidħol b'id waħda, milli tmur  b'idejk it-tnejn fl-infern,  fin-nar li ma jintefiex. U jekk riġlek hu għalik okkażjoni ta' dnub, aqtgħu barra; jaħbatlek aħjar li tidħol b'riġel wieħed fil-ħajja milli  tinxteħet  b'riġlejk it-tnejn fl-infern.   U jekk għajnek hi għalik okkażjoni ta' dnub, aqlagħħa barra; jaħbatlek aħjar li tidħol b'għajn  waħda fis-Saltna ta' Alla milli tinxteħet b'għajnejk it-tnjen fl-infern, fejn id-dud tagħhom ma jmutx u fejn in-nar ma jintefiex." Il-Kelma tal-Mulej.     

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The Importance of Self-criticism and Humility

A reflection by Fr. Thomas Rosica, CSB 

The severe denunciation of the unjust rich in Sunday's second reading from the Letter of James (5:1-6) is reminiscent of the Old Testament prophets (e.g., Amos 8:4-8). It is not intended to influence the rich to whom it is rhetorically addressed, but is rather a salutary warning to the faithful of the terrible fate of those who abuse riches and perhaps also a consolation to those now oppressed by the rich (James 2:5-7). The identical mode of introduction in 5:1-6 and 4:13-17 and the use of direct address throughout indicate the parallelism of the two sections. However, the present passage is harsher in tone and does not seem to allow the chance for repentance. In 5:2-3, the perfect tense of the verbs used (rotted, moth-eaten, rusted) probably indicate the present worthlessness of wealth. Furthermore, although silver and gold do not actually rust (verse 3), the expression used for them indicates their basic worthlessness.

This reading from James does not parallel the other two readings, especially in the matter of spiritual gifts manifesting themselves outside the immediate circle of Jesus' disciples. Nevertheless it offers hard words against the wealthy who abused their workers and withheld wages and insight into abuse of power. James is speaking explicitly of the secular realm of employment, salaries and just recompense for work. The author of James maintains that the rich have mistreated their employees. Since they withheld the wages that were due, their silver and gold will corrode and their garments will fall prey to ravaging moths. The wealthy have not realized that God is the God of the poor, and intercedes on their behalf.

Problems in Mark's Church community

Today's Gospel passage (Mark 9:38-43, 45, 47-48) is rather loosely put together and seems to reflect the problems of Mark's Church community. First there is the exchange between John and Jesus about the foreign exorcist (9:38), followed by Jesus' rejection of the elitism of the disciples (verses 39-40). In the second part (verse 41), anyone who gives the disciple a drink will belong to Christ; in the third part (verse 42), Jesus holds up the little ones as totally dependent on God, whom no one may lead astray.

There is a certain irony about Jesus' explanation of the disciples' action in trying to stop the foreign exorcist. In 9:14-29, the disciples, themselves, fail to exorcise an unclean spirit from a young boy and are sharply rebuked by Jesus. Now they want to restrain a successful exorcist simply because he is not part of their own group. The issue is clearly not whether the exorcist is acting in the name and power of Jesus, but whether he is part of their own chosen establishment. The exclusivist attitudes of the disciples are exposed for all to see. The success of the foreign exorcist is a threat to the status of the "official" disciples! Jesus answers with an inclusive word, and yet one that realistically recognizes the problem of unauthorized ministries (9:39). The disciples need to nurture the gifts of generosity and graciousness.

The need for self-criticism

In the second half of the passage, we find a miscellaneous collection of sayings that call for a stance of self-criticism. The disciples are directed to reflect on their own style of life and ministry. Do any of their words or actions serve as stumbling blocks for the children of the Church? Mark uses words of Jesus against scandal and the misuse of one's hands, eyes and feet. Jesus does not mandate mutilation. He has a typically Semitic way of speaking -- graphic, vivid, even exaggerated. Nothing, no one comes before Christ. Jesus' command to "cut it off" is not mutilation, but rather an invitation to liberation. It liberates us to love without reservation, not trapped in the self-love where everything and perhaps everyone, even God, himself, must revolve around me. The fascinating paradox of this story is this: The more we focus on the God who lives in us, on the people God cherishes in a special way because they are more needy, and on the earth that God saw as being "very good" (Genesis 1:31), the richer will be our delight in ourselves. Human life is a matter of relationships: with God, with people, with earth.

Despite its disjointedness, today's Gospel passage provides a strong antidote to the ever-present temptation to overestimate one's own position as the chosen of God. Human nature tends to be judgmental. Sometimes our inclination to judge results in elitism, concluding that others are not worthy of our company. We make difficulties, not thinking of others but blindly plunging ahead with feet, hands and eyes. We ignore God's consecration of our hands to work, of our eyes to perceive, and of our feet to walk God's special ways. We reject others as outsiders, foreign to our own ranks and status in life. Instead of questioning the validity of other active, and perhaps successful groups, we are reminded in graphic fashion of the importance of self-criticism and humility.

A final thought on humility

Jesus said, "Learn of me, because I am meek, and humble of heart: and you shall find rest to your souls" (Matthew 11:29). Most of the saints prayed for and manifested humility in their lives. Many of us live in societies and cultures that value self-promotion of worth, assertiveness, competitiveness, communicating our accomplishments if we wish to get anywhere and make a difference.

The virtue of humility is a quality by which a person considering his or her own defects has a lowly opinion of himself and willingly submits himself or herself to God and to others for God's sake. How can we strike a balance between being humble and meek, and assertive enough to succeed in the world today? Or do we need to sacrifice one for the other? In living just and upright lives, we can do a good job as a humble leader, but that is different from been able to succeed and being placed in greater positions of responsibility.

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Lessons for our lives

SEPTEMBER 23, 2018

25^th  Sunday in Ordinary Time

Lectionary: 134

Il-25 Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1                                                                                                            

WISDOM 2:12, 17-20

The wicked say: Let us beset the just one, because he is obnoxious to us; he sets himself against our doings, reproaches us for transgressions of the law and charges us with violations of our training. Let us see whether his words be true; let us find out what will happen to him. For if the just one be the son of God, God will defend him and deliver him from the hand of his foes. With revilement and torture let us put the just one to the test that we may have proof of his gentleness and try his patience. Let us condemn him to a shameful death; for according to his own words, God will take care of him. This is the Word of the Lord.

Qari I

mill-Ktieb tal-Għerf 2, 12.17-20

In-nies il-ħżiena qalu: “Nonsbulu lill-ġust għaliex hu ta’ xkiel għalina fi triqitna, hu kontra l-għemejjel tagħna, iċanfarna għax niksru l-Liġi, jixlina għax immorru kontra t-tagħlim li ħadna. Ħa naraw hux veru kliemu, naraw fl-aħħar x’se jsir minnu. Jekk il-ġust hu iben Alla, jaqbeż għalih Alla, u jeħilsu minn id l-għedewwa tiegħu. Inġarrbuh bit-tagħjir u l-moħqrija, biex naraw xi tjubija għandu u nkejlu sa fejn jasal sabru. Naqtgħuhielu għall-mewt b’mistħija, għax, kif jgħid hu, għandu min iħarsu”. Il-Kelma tal-Mulej

Responsorial Psalm                                                      

PSALM 54:3-4, 5, 6 AND 8

O God, by your name save me,

and by your might defend my cause.

O God, hear my prayer;

hearken to the words of my mouth.

R. The Lord upholds my life.

For the haughty men have risen up against me,

the ruthless seek my life;

they set not God before their eyes.

R. The Lord upholds my life.

Behold, God is my helper;

the Lord sustains my life.

Freely will I offer you sacrifice;

I will praise your name, O LORD, for its goodness.

R. The Lord upholds my life.

Salm Responsorjali

Salm 53 (54), 3-4.5.6.8

B’ismek, o Alla, salvani;

agħmilli ħaqq bil-qawwa tiegħek.

Isma’, o Alla, it-talba tiegħi;

agħti widen għal kliem fommi.

 R/. (6b): Il-Mulej hu dak li jżommni

Għax nies kburin qamu kontrija,

nies kefrin jonsbuli ħajti;

ma jżommux ’l Alla quddiem għajnejhom.

 R/. (6b): Il-Mulej hu dak li jżommni

Ara, Alla l-għajnuna tiegħi;

il-Mulej hu dak li jżommni.

Minn qalbi noffrilek is-sagrifiċċju;

irrodd ħajr lil ismek, għax hu tajjeb.

R/. (6b): Il-Mulej hu dak li jżommni

Reading 2                                                      

JAMES 3:16—4:3

Beloved:  Where jealousy and selfish ambition exist, there is disorder and every foul practice.  But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.  And the fruit of righteousness is sown in peace for those who cultivate peace. Where do the wars and where do the conflicts among you come from? Is it not from your passions that make war within your members?  You covet but do not possess.  You kill and envy but you cannot obtain; you fight and wage war.  You do not possess because you do not ask. You ask but do not receive, because you ask wrongly, to spend it on your passions.  This is the Word of the Lord.

Qari II

mill-Ittra ta’ San Ġakbu Appostlu 3, 16 – 4, 3

 Għeżież, fejn hemm l-għira u l-ġlied, hemm issib it-taqlib u kull xorta ta’ ħażen. L-għerf li ġej mis-sema, qabel kollox hu għerf safi, imbagħad hu għerf li jfittex is-sliem, it-tjubija u l-ħlewwa; huwa kollu ħniena u frott tajjeb, bla ma jħares lejn l-uċuħ u bla qerq. Dawk li jfittxu s-sliem jiżirgħu fis-sliem u jkollhom il-frott tal-ġustizzja. Mnejn hu ġej il-ġlied u t-tilwim bejnietkom? Jaqaw mhux minn dan, mill-passjonijiet li hemm jitqabdu f’ġisimkom? Tixtiequ, u ma ssibu xejn; imbagħad toqtlu, u tgħiru, bla ma tistgħu tieħdu xejn; imbagħad tiġġieldu u titqabdu. Ma għandkom xejn għax ma titolbux. Titolbu, u ma tiksbux, għax titolbu ħażin: titolbu ħa jkollkom xi tberbqu fix-xalar.  Il-Kelma tal-Mulej

Gospel                                                            

MARK 9:30-37

Jesus and his disciples left from there and began a journey through Galilee, but he did not wish anyone to know about it. He was teaching his disciples and telling them, “The Son of Man is to be handed over to men and they will kill him, and three days after his death the Son of Man will rise.” But they did not understand the saying, and they were afraid to question him. They came to Capernaum and, once inside the house, he began to ask them, “What were you arguing about on the way?”  But they remained silent. They had been discussing among themselves on the way who was the greatest.  Then he sat down, called the Twelve, and said to them, “If anyone wishes to be first, he shall be the last of all and the servant of all.”  Taking a child, he placed it in their midst, and putting his arms around it, he said to them, “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.”  This is the Word of the Lord.

Evanġelju

skont San Mark 9, 30-37

F’dak iż-żmien, Ġesù u d-dixxipli tiegħu għaddew minn nofs il-Galilija, u ma ried li ħadd ikun jaf, għax beda jgħallem lid-dixxipli tiegħu u jgħidilhom: “Bin il-bniedem se jingħata f’idejn il-bnedmin u joqtluh; u meta jkun maqtul, wara tlitt ijiem iqum mill-mewt”. Iżda huma ma fehmuhx dan il-kliem, u beżgħu jistaqsuh. Waslu Kafarnahum; u meta kienu d-dar staqsiehom: “X’kontu qegħdin titħaddtu bejnietkom fit-triq?” Iżda huma baqgħu siekta, għax fit-triq kienu qagħdu jitħaddtu bejniethom fuq min kien l-akbar. Imbagħad qagħad bilqiegħda, sejjaħ it-Tnax, u qalilhom: “Jekk xi ħadd irid ikun l-ewwel wieħed, għandu joqgħod wara kulħadd u jkun qaddej ta’ kulħadd”. U ressaq lejh tfajjel ċkejken, qiegħdu f’nofshom, ħaddnu bejn dirgħajh u qalilhom: “Kull min jilqa’ wieħed minn dawn iċ-ċkejknin minħabba f’ismi, ikun jilqa’ lili; u min jilqa’ lili, ikun jilqa’ mhux lili, imma lil dak li bagħatni”. Il-Kelma tal-Mulej

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The Meaning of Christian Wisdom

A reflection by Fr. Thomas Rosica, CSB

Ingredients…..

Next Sunday's Gospel passage (Mark 9:30-37) is the second of the Passion predictions of Jesus in Mark's Gospel. Jesus' announcement of his passion and death leaves the disciples without words. In the meantime, they argue who was the most important among them. We find the same pattern as in last week's Gospel -- the prediction, misunderstanding, and instruction on the nature of discipleship.

For Mark, these scenes contain all the ingredients of Christian wisdom. Like the other predictions, today's passage is followed by a series of sayings on discipleship (9:30-37). In this brief discussion with Jesus, three features of the disciples are revealed.

First, even after failure, the disciples are singled out for special instruction. The immediate preceding incident details the inability of the disciples to help the father and his son who was troubled with an unclean spirit (9:14-29). Jesus scolds them harshly, since their failure has led to another confrontation with the scribes: "How much longer must I put up with you?" (9:19). Yet the weakness of the disciples has not diminished his zeal to prepare them for life in the Kingdom of God.

Second, the disciples find Jesus' message baffling. This is the second time that Jesus predicts his destiny in Jerusalem, yet the disciples fail to understand and are so intimidated that they will not even ask any questions (9:32). When Jesus asks them what they are arguing about on the road, they were so embarrassed that they had nothing to say. They may not have understood much but they knew enough that their argument was completely out of order. They are baffled and humiliated. But Jesus has not given up on them yet.

The third thing that happens to the disciples is that they learn a profound lesson about what it means to be servant. When Mark uses the word "servant" in today's Gospel, he is using the Greek word which also means deacon. This word is first used of the waiters who serve the water-made-wine at the wedding feast at Cana (John 2:5,9). Matthew uses it for the king's servants in the parable of the marriage feast (Matthew 22:13). St. Paul describes himself as a servant of the Gospel (Colossians 1:23; Ephesians 3:7), servant of the Church (Colossians 1:25), servant of the new covenant in the Spirit (2 Corinthians 6:4). John uses it of Jesus' adherents in general; they are his "deacons," his servants (John 12:26).

Jesus tells us that he himself did not come on earth to be served; he came to serve [Mt 20:28; Mk 10:45]. The previous words on cross-bearing and losing one's life (8:34-38) are given added meaning and specificity when Jesus speaks of being last of all and servant of all (9:35).

Greatness redefined…..

The whole notion of greatness is redefined for the disciples. New categories are established for determining success and failure, winning and losing, achievement and unfulfillment. At this point Jesus introduces the child into their midst. It is not the child's naïveté or innocence, trustfulness or playfulness that is highlighted here, but the child's lowly status, as one always under the authority of another and without rights. Jesus forges a new system of relationships: welcome the little child in my name and you welcome me; welcome me and you are welcoming no less than God himself. A communion of hospitality is established between the little child, Jesus, and God.

The child is an apt symbol for powerlessness and total reliance on others. Mark teaches us to welcome the powerless and the disenfranchised. Through this gesture, Jesus illustrates the qualities of the little child within each of us. Jesus possessed the child within in himself and he expects nothing less than these childlike qualities from his disciples.

The disciples become mirrors in which we see ourselves all too clearly. Their failures, their inability to understand typify the patterns of future generations of disciples like us who are also slow to understand the radical message of Jesus.

Wisdom and virtue……

One of the profound, universal lessons about acquiring true wisdom was taught by Saint John Paul II during his historic address to the General Assembly of the United Nations in New York City on Oct. 5, 1995. Those words still ring in my heart and mind today. Addressing the leaders of the nations of the world, the Holy Father said:

"We must overcome our fear of the future. But we will not be able to overcome it completely unless we do so together. The 'answer' to that fear is neither coercion nor repression, nor the imposition of one social 'model' on the entire world. The answer to the fear which darkens human existence at the end of the 20th century is the common effort to build the civilization of love, founded on the universal values of peace, solidarity, justice, and liberty. And the 'soul' of the civilization of love is the culture of freedom: the freedom of individuals and the freedom of nations, lived in self-giving solidarity and responsibility.

"We must not be afraid of the future. We must not be afraid of man. It is no accident that we are here. Each and every human person has been created in the 'image and likeness' of the One who is the origin of all that is. We have within us the capacities for wisdom and virtue. With these gifts, and with the help of God's grace, we can build in the next century and the next millennium a civilization worthy of the human person, a true culture of freedom. We can and must do so! And in doing so, we shall see that the tears of this century have prepared the ground for a new springtime of the human spirit."

Let us pray that the Lord will bring to harvest the seeds of righteousness, wisdom and virtue sown in human hearts. Without these gifts, the civilization of love and the culture of freedom for which we all long will not be possible.

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The Ways of the Lord

Twenty-fourth Sunday in Ordinary Time

L-24 Ħadd matul is-Sena     

Messalin B pp 463

Reading 1          

Isaiah 50:5-9a

The Lord GOD opens my ear that I may hear; and I have not rebelled,  have not turned back. I gave my back to those who beat me, my cheeks to those who plucked my beard; my face I did not shield from buffets and spitting. The Lord GOD is my help, therefore I am not disgraced; I have set my face like flint, knowing that I shall not be put to shame. He is near who upholds my right; if anyone wishes to oppose me, let us appear together. Who disputes my right? Let that man confront me. See, the Lord GOD is my help; who will prove me wrong? This is the Word of the Lord

L-Ewwel Qari

mill-Ktieb tal-Profeta Isaija 50, 5-9a

Sidi l-Mulej fetaħli widinti, u jiena ma webbistx rasi, ma rġajtx lura. Tajt dahri lil dawk li jkunu jsawtuni, ħaddejja lil dawk li kienu jnittfuli lħiti; ma ħbejtx wiċċi mit-tagħjir u l-bżieq. Sidi l-Mulej jgħinni, għalhekk ma nitħawwadx; għalhekk għamilt wiċċi bħaż-żnied; jien naf li ma jkollix mniex nistħi. Dak li jagħmel ġustizzja miegħi jinsab fil-qrib. Min  se jeħodha miegħi? Ħa noqogħdu  għall-ħaqq flimkien! Min hu kontra tiegħi?  Ħa jersaq lejja! Ara, Sidi l-Mulej jgħinni: min se jagħtini tort? Il-Kelma tal-Mulej

Responsorial Psalm          

Psalm 114:1-2, 3-4, 5-6, 8-9

                     

R. (9) I will walk before the Lord, in the land of the living.
I love the LORD because he has heard
my voice in supplication,
Because he has inclined his ear to me
the day I called.                                    R/  

The cords of death encompassed me;
the snares of the netherworld seized upon me;
I fell into distress and sorrow,
And I called upon the name of the LORD,
"O LORD, save my life!"                          R/

Gracious is the LORD and just;
yes, our God is merciful.
The LORD keeps the little ones;
I was brought low, and he saved me.                  R/

For he has freed my soul from death,
my eyes from tears, my feet from stumbling.
I shall walk before the Lord
in the land of the living.                           R/

Salm Responsorjali                                                                          

Salm 114  (116)

R/    Jien nimxi quddiem il-Mulej, f'art il-ħajjin.

Inħobb il-Mulej,

għax sama' leħen it-tħannin tiegħi;

għaliex hu tani  widen

fil-jum li fih sejjaħtlu.                     R/

Il-ħbula tal-mewt dawruni,

irbit tal-imwiet ħakimni;

fin-niket u l-hemm sibt ruħi.

Imma isem il-Mulej sejjaħt:

"Mulej, nitolbok, salvani!"                R/

Ħanin  il-Mulej, u ġust;

Twajjeb hu Alla tagħna.

Iħares id-dgħajfa l-Mulej;

jien kont magħkus, u hu ħelisni.       R/

Għax  mill-mewt ħelisli 'l ħajti,

lil għajnejja mid-dmugħ,

u 'l riġlejja mit-tfixkil.

Jien nimxi quddiem il-Mulej f'art il-ħajjin.       R/

Reading 2                  

James 2:14-18

What good is it, my brothers and sisters, if someone says he has faith but does not have works?  Can that faith save him?  If a brother or sister has nothing to wear  and has no food for the day, and one of you says to them, "Go in peace, keep warm, and eat well, " but you do not give them the necessities of the body, what good is it? So also faith of itself, if it does not have works, is dead. Indeed someone might say, "You have faith and I have works." Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works.This is the Word of the Lord

It-Tieni Qari

mill-Ittra ta' San Ġakbu Appostlu, 2, 14-18

X'jiswa, ħuti, li wieħed igħid li għandu l-fidi, jekk ma  jurihiex fl-egħmil tiegħu?  Jaqaw  tista' ssalvah din il-fidi? Jekk ħuk, jew oħtok, ma jkollhomx x'jilbsu u jonqoshom l-ikel ta' kuljum, u wieħed innkom igħidilhom,  'Morru bis-sliem, isħnu u kulu sa tixbgħu, 'bla ma jagħtihom dak li hu meħtieġ   għall-ġisem, dan x'jiswa'?  Hekk ukoll il-fidi:  jekk tkun weidha u ma  jkollhiex l-għemil, tkun mejta fiha nnifisha. Imma xi ħadd jista' jgħid, "Inti għandek il-fidi u jiena l-għemil." Urini l-fidi tiegħek mingħajr l-għemil, u jien nurik il-fidi tiegħi  mill-għemil tiegħi. Il-Kelma tal-Mulej

Gospel                     

Mark 8:27-35

Jesus and his disciples set out for the villages of Caesarea Philippi. Along the way he asked his disciples, "Who do people say that I am?" They said in reply, "John the Baptist, others Elijah, still others one of the prophets." And he asked them, "But who do you say that I am?" Peter said to him in reply, "You are the Christ." Then he warned them not to tell anyone about him. He began to teach them that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days. He spoke this openly. Then Peter took him aside and began to rebuke him. At this he turned around and, looking at his disciples, rebuked Peter and said, "Get behind me, Satan. You are thinking not as God does, but as human beings do." He summoned the crowd with his disciples and said to them, "Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it."  This is the Word of the Lord

L-Evanġelju

Qari skont San Mark 8, 27-35

F'dak iż-żmien,   telaq Ġesu' flimkien mad-dixxipli tiegħu lejn  l-irħula ta' Ċesarija ta' Filippu. Huma u mexjin, lid-dixxipli tiegħu  għamlilhom din il-mistoqsija: "Min igħidu n-nies li jien?" Weġbuh u qalulu:  "Ġwanni l-Battista; oħrajn, Elija; u oħrajn, wieħed mill-profeti."   Staqsiehom: "Imma intom,  min tgħidu li jien?"  Qabeż Pietru u qallu:  "Inti l-Messija."    Imbagħad ordnalhom ħafna  biex ma jitkellmu ma' ħadd fuqu. U beda jgħallimhom fuq li kien meħtieġ li Bin il-bniedem ibati ħafna, ikun miċħud mix-xjuħ u mill-qassisin il-kbar u l-kittieba, joqtluh, u  wara tlitt ijiem jerġa jqum.  Fuq dan kellimhom ċar. Pietru ġibdu lejh u beda jlumu.   Iżda hu dar iħares lejn id-dixxipli tiegħu, u ċanfar lil Pietru u qallu:  "Itlaq minn quddiemi, ja xitan, għax mintix taħseb  fil-ħwejjeġ ta' Alla, imma f'dawk tal-bnedmin!"    Sejjaħ lejh in-nies flimkien mad-dixxipli tiegħu u qalilhom: "Jekk xi ħadd irid jiġi warajja, għandu jiċħad lilu nnifsu, jerfa' salibu, u  jimxi warajja. Għax min irid isalva ħajtu, jitlifha;  imma min  jitlef ħajtu għall-imħabba tiegħi u tal-Evanġelju, isalvaha. "Għax x'jiswielu l-bniedem jekk jikseb id-dinja kollha u  mbagħad jitlef ħajtu?"  Il-Kelma ta' Mulej

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Affirmation, Identity and Purpose of Jesus' Mission

A reflection by Fr. Thomas Rosica, CSB

Sunday's Gospel story (Mark 8:27-35) is about affirmation, identity and purpose of Jesus' mission. Mark makes this episode the centerpiece of his gospel. It comes immediately after Jesus' healing of the blind man of Bethsaida.  This restoration of sight must surely set the scene for Peter's confession of faith and the glorious moment of the Transfiguration. Jesus' nature is now gradually revealed to the disciples. Their blindness is cured but they still do not understand the full meaning of what they see. From this point on, everything in Mark's gospel moves toward the crucifixion.

If there was ever a "turning point" in Mark's account of Jesus' public ministry, it is this story. During my graduate studies in Israel in the 1990s, I had the privilege of working closely with the Israeli archeological team on the excavations in Caesarea Philippi, now known as "Banias" referring back to "Paneas" or the Greek god Pan. Sexual excess and violence ran rampant in this center for the worship of the Greek god Pan. At the time of Jesus, a fertility cult was thriving in this pagan temple on the northern border of Israel and Syria at the foot of majestic Mount Hermon. Jesus and his disciples entered the area of Caesarea Philippi as part of a long journey from their familiar surroundings.

Caesarea Philippi had been built by Philip, another generation of the Herodian family, and it was a garrison town for the Roman army. Here in this center of pagan worship Jesus asks about their understanding of his identity. Jesus asks what people are saying about him. How do they see his work? Who is he in their minds? Probably taken aback by the question, the disciples dredge their memories for overheard remarks, past conversations, opinions and gossip circulating in the fishing towns of the lake area. Jesus himself is aware of some of what is being said and knows only too well the hurtful attitudes of his own townsfolk of Nazareth.

In response to Jesus' question, the disciples list a whole series of labels that people have applied to Jesus. These names reveal the different expectations held about him. Some thought of him as an Elijah, working toward a real confrontation with the powers that be. Some saw him more like Jeremiah, no less vehement but concentrating more on the inner journey, the private side of life.

Jesus pursues the question further -- "What do you say?" and Peter responds, "You are the Messiah" of the one true God. Jesus acknowledges this identification but forbids them from making his messianic role known to avoid confusing it with ambiguous contemporary ideas associated with that title. Then Jesus goes on to say, somewhat enigmatically, that the Son of Man must suffer, be rejected, die, and rise again.

The concept of Messiah in Judaism

There was no single concept of "Messiah" in Judaism. The idea of Messiah, "anointed one", as an ideal king descended from David is the earliest known to us, but in the Maccabaean period (163-63 B.C.) the Greek Testaments of the Twelve Patriarchs give evidence of belief in a Messiah from the tribe of Levi, to which the Maccabaean family belonged. The Dead Sea Scrolls contain various ideas: a priestly Messiah and the (lay) Messiah of Israel; a prophet like Moses (Deuteronomy 18:18-19) who is also the star coming out of Jacob (Numbers 23:15-17); but also the Davidic Messiah. Melchizedek is a deliverer also, but is not called Messiah.

To proclaim Jesus as the Messiah was a loaded and dangerous statement. It was all that Jesus' enemies needed to use against him, and already there were many who were ready to enlist under the banner of a royal pretender. But, far more than this, such a role was not Jesus' destiny. He would not and could not be that kind of militaristic or political Messiah.

Following Jesus today

Jesus words at the end of Sunday's Gospel "Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it." [vv. 34-35] challenge all believers to authentic discipleship and total commitment to himself through self-renunciation and acceptance of the cross of suffering, even to the sacrifice of life itself. The way of the Cross was not for Jesus alone but also for everyone who professed to follow him. There might be victory and glory ahead, but it was only for those who could take up the Cross. If Peter or anyone else should reject this demand it meant to be on the side of Satan. Life seen as mere self-centered earthly existence and lived in denial of Christ ends in destruction, but when lived in loyalty to Christ, despite earthly death, it arrives at fullness of life.

"Ephphatha!"-- Open your heart and your world

Twenty-third Sunday in Ordinary Time 

It-23 Ħadd matul is-Sena   

Messalin B pp 458

Reading 1

Isaiah 35:4-7a

Thus says the LORD: Say to those whose hearts are frightened: Be strong, fear not! Here is your God, he comes with vindication; with divine recompense he comes to save  you. Then will the eyes of the blind be opened, the ears of the deaf be cleared; then will the lame leap like a stag, then the tongue of the mute will sing. Streams will burst forth in the desert, and rivers in the steppe. The burning sands will become pools, and the thirsty ground, springs of water. This is the Word of the Lord

L-Ewwel Qari

Qari mill-Ktieb tal-Profet Isaija 35, 4 – 7a

Għidu lil dawk b'qalbhom imbeżżgħa:"Agħmlu l-ħila, la tibżgħux! Araw,  Alla  tagħkom gej jitħallas; il-ħlas ta' Alla  wasal; Hu   stess ġej biex isalvakom." Imbagħad jinfetħu għajnejn il-għomja, jinfetħu widnejn it-torox. Imbagħad iz-zopp jaqbeż bħal għaqżiela  u lsien l-imbikkma  jinħall bil-ferħ. Iva, igelgel l-ilma fid-deżert, u l-widien fix-xagħri.  L-art maħruqa tinbidel  f'għadira, u l-art niexfa f'għejun ta' ilma  ġieri. Il-Kelma tal-Mulej

Responsorial Psalm

PSALM 146:7, 8-9, 9-10

R. (1b) Praise the Lord, my soul!

The God of Jacob keeps faith forever,

secures justice for the oppressed,

gives food to the hungry.

The LORD sets captives free.                        R/

.

The LORD gives sight to the blind;

the LORD raises up those who were bowed down.

The LORD loves the just;

the LORD protects strangers.                                    R/

The fatherless and the widow the LORD sustains,

but the way of the wicked he thwarts.

The LORD shall reign forever;

your God, O Zion, through all generations.   R/

Salm Responsorjali                                                                                  

Salm 145 (146)

R/     Faħħar, ruħ tiegħi, il-Mulej!

Il-Mulej iżomm kelmtu għal dejjem,

jagħmel ħaqq lill-maħqurin,

u  jagħti  l-ħobż lill-imġewħin.

Il-Mulej jeħles lill-imjassrin.                              R/

Il-Mulej jiftaħ għajnejn il-għomja;

il-Mulej jerfa' lill-milwijin;

il-Mulej iħobb lill-ġusti;

il-Mulej jħares lill-barranin.                               R/

Hu li  jżomm lill-iltim u ill-armla,

imma lill-ħżiena jħarbatilhom triqathom

Il-Mulej isaltan għal dejjem;

Alla tiegħek, Sijon, minn nisel għal nisel.        R/

Reading 2                

James 2:1-5

My brothers and sisters, show no partiality as you adhere to the faith in our glorious Lord Jesus Christ. For if a man with gold rings and fine clothes comes into your assembly, and a poor person in shabby clothes also comes in, and you pay attention to the one wearing the fine clothes and say, "Sit here, please, " while you say to the poor one, "Stand there, " or "Sit at my feet, " have you not made distinctions among yourselves and become judges with evil designs? Listen, my beloved brothers and sisters. Did not God choose those who are poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? This is the Word of the Lord

It-Tieni Qari

Qari mill-Ittra ta' San Ġakbu. 2, 1-5

Ħuti;  tħallux  il-fidi f'Ġesu' Kristu, il-Mulej  tagħna  tal-glorja, mal-ħarsien lejn l-uċuħ. Għax jekk fil-laqgħa tagħkom jidħol xi ħadd biċ-ċrieket tad-deheb f'subgħajh u bi lbies ilellex,  imbagħad jidħol xi  ħaddieħor  fqir liebes imċerċer, u intom idduru ma' dak  bl-ilbies ilellex, u tgħidulu: "Int oqgħod komdu hawn bilqiegħda" waqt li lill-fqir tgħidulu:   "Int oqgħod  bilwieqfa" jew, "Oqgħod bilqiegħda fuq il-mirfes ta' riġlejja", ma jidhrilkomx li tkunu qegħdin tagħmlu għażla bejniethom,  u hekk issiru mħallfin qarrieqa? Isimgħu,  ħuti għeżież: mhux Alla kien li għażel lill-foqra   għad-dinja biex jistagħnu fil-fidi u jsiru werrieta tas-Saltna  li hu wiegħed  lil dawk li jħobbuh? Il-Kelma tal-Mulej  

Gospel                      

Mark 7:31-37

Again Jesus left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis. And people brought to him a deaf man who had a speech  mpediment and begged him to lay his hand on him. He took him off by himself away from the crowd. He put his finger into the man's ears and, spitting, touched his tongue; then he looked up to heaven and groaned, and said to him, "Ephphatha!"-- that is, "Be opened!" -- And immediately the man's ears were opened, his speech impediment was removed, and he spoke plainly. He ordered them not to tell anyone. But the more he ordered them not to, the more they proclaimed it. They were exceedingly astonished and they said, "He has done all things well. He makes the deaf hear and the mute speak."  This is the Word of the Lord

L-Evanġelju

Qari mill-Evanġelju skont San Mark 7, 31-37

F'dak iż-żmien,  Ġesu',  telaq mill-inħawi tal-belt ta' Tir, għadda minn Sidon lejn il-baħar tal-Galilija, fl-inħawi tad-Dekapoli. U ġibulu wieħed,  trux u mbikkem,u  talbuħ  iqegħidlu idu fuqu. Ġesu' ħarġu għalih waħdu minn qalb in-nies,  daħħal subgħajh f'widnjeh u messlu lsienu fir-riq tiegħu. Imbagħad refa' għajnejh lejn is-sema, tniehed tnehida, u qallu:  "Effata", jiġifieri, "Infetaħ!" u qabad jitkellem sewwa. Ġesu' wissiehom biex ma jgħidu lil ħadd; iżda aktar ma wissiehom, aktar bdew ixandruh. U mimlijin bil-għaġeb, bdew igħidu: "Kollox għamel tajjeb;  jagħti s-smigħ lit-torox u l-kliem mill-imbikkmin!"           Il-Kelma tal-Mulej

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Quality Communication

A reflection by Fr Thomas Rosica csb

In the magnificent piece of biblical poetry in Isaiah 35:4-7 (Sunday's first reading) the prophet Isaiah announces the end of the Babylonian captivity.

The Exodus of God's people from bondage in Egypt became a model for thinking about salvation and a symbol of the great pilgrimage of the human family towards God. The prophet Isaiah encountered a dispirited community of exiles. Isaiah responded by recalling the joyous memories of the Exodus from Egypt.

A second Exodus is in store, symbolized by the healing granted to the blind, the lame, and the mute, and new life to the dead. Delivered and saved by God, all peoples shall return to their own land by way of the desert, in a new exodus. Isaiah prophecies that there shall be one, pure road, and it will be called the way of holiness upon which the redeemed shall walk.

In the midst of the desert, streams will break forth. God's saving power also embraces afflicted humans, healing every ill that comes upon people. Isaiah addressed specific afflictions that God would heal: "then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy."

Isaiah's prediction of this abundant, new life underlies Mark's understanding of Jesus' cure of "a deaf man who had an impediment in his speech" (Mark 7:31-37]). Mark's story of the healing of this hearing and speech impaired man invites us to consider some important points about sickness and suffering in the New Testament.

Sick people in the Bible are those who have fallen from an appropriate human state or condition of human integrity or wholeness. Jesus heals people by restoring them to a proper state: Those who are leprous are made clean, blind people see, mute persons speak, etc.

We have little information about how Jesus' healings episodes were accomplished. Jesus did not perform miracles as someone waving a magic wand or clicking his fingers. The man cured by Jesus was deaf and dumb; he could not communicate with others, hear his voice and express his feelings and needs. The sigh uttered by Jesus at the moment of touching the ears of the deaf man tells us that he identified with people's suffering; he participated deeply in their misfortune and made it his own burden.

 The early Church was so impressed by the healing miracle of the deaf man that it attached deep significance to it, incorporating the Lord's action into the Baptismal Rite of new Christians. To this day, the minister of baptism puts his fingers into our ears and touches the tip of our tongue, repeating Jesus' word: "Ephphatha, Be opened!" He has made both the deaf hear and the dumb speak.

We learn by hearing and listening

Sight deals with things, while hearing deals with human beings. Sight has to do with science, with observation, with objectivity. Hearing has to do with personal relationships, with subjectivity. When I use my eyes to look at people or things, I am in complete control of the information that comes to me, for I can shut my eyes when I wish. When I am reading the words of scripture by myself, I can close my eyes and stop reading. But the ear is unlike the eye. I cannot shut my ear. The only way I can stop the sound is to leave the room!

We learn about other people by hearing and listening to what they have to say. Language reveals the inside of another person, something sight can never do. If we want to learn about God, we must listen to His Word with all our heart, all our soul and all our mind. Looking at Him, if it were possible, would not tell us anything. After all, Satan appeared as an angel of light, while God appeared as the broken, mangled body of a young man dying on a cross. Who would have believed this without eyes and ears of faith?

When we read the Bible, do we "hear" what it says? The Bible does not tell us to read the Word of God but to hear it, to listen to it. That is the great Jewish prayer: "Shema, Israel," "Hear, O Israel." Someone else must read the Word so that I may hear it and truly understand it.

Biblical faith cannot be individualistic but must be communal. Speaking and hearing involve mutual submission. Mutual respect and submission is the essence of community, and the only way I can get away from hearing is to leave the room, to leave the community and go off by myself. Sadly this is the case for many who have left the Church community and claim to have found freedom, autonomy, and truth in solitude, away from the community of faith!

What they have found is not solitude, but loneliness, selfishness and rugged individualism. Authentic hearing and listening involve submission to authority and membership in community.

Physical and spiritual deafness

The healing stories reflect Jesus' intimate, powerful relationship with God and his great compassion. He healed with words, touch and physical means. Physical deafness and spiritual deafness are alike; Jesus confronted one type in the man born deaf, the other type in the Pharisees and others who were unreceptive of his message. Jesus was concerned not only with physical infirmity but also spiritual impairment and moral deafness.

Our contemporary world has grown deaf to the words of Jesus, but it is not a physical deafness, it is a spiritual deafness caused by sin. We have become so used to sin that we take it as normal and we have become deafened and blinded to Jesus and his daily call to us.

If deafness and dumbness consist in the inability to communicate plainly with one's neighbor or to have good relationships, then we must acknowledge that each of us is in some way impaired in our hearing and speech. What decides the quality of our communication, hearing and speech is not simply to speak or not to speak or hear, but to do so or not to do so out of love.

We are blind and deaf when we show favoritism or discrimination because of the status and wealth of other people (see James 2:1-5). We fail to recall that divine favor consists in God's election and promises (James 2:5).

We are deaf when we do not hear the cry for help raised to us and we prefer to put indifference between our neighbor and ourselves. In doing so we oppress the poor and blaspheme the name of Christ (James 2:6-7).

Parents are deaf when they do not understand that certain dysfunctional behaviors of their children betray deep-seated cries for attention and love.

We are deaf when turn inward and close ourselves to the world because of selfishness, pride, resentment, anger, jealousy and our inability to forgive others.

We are deaf when we refuse to recognize those who suffer in the world around us, and do not acknowledge glaring situations of inequality, injustice, poverty and the devastation of war.

We are deaf when we refuse to hear the cry of the unborn, of those whose lives are in danger because they are elderly, handicapped, and chronically ill, while others wish to end their lives out of misguided mercy.

Today may the words Jesus spoke over the deaf man be addressed once again to each of us: "Ephphatha, be opened!" May our ears, eyes and hearts be opened to the Gospel!