Called and Chosen

January 27 2019

 Third Sunday in Ordinary Time

Lectionary: 69

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

 

Reading 1   NEHehmiah 8:2-4A, 5-6, 8-10

Ezra the priest brought the law before the assembly, which consisted of men, women, and those children old enough to understand. Standing at one end of the open place that was before the Water Gate, he read out of the book from daybreak till midday, in the presence of the men, the women, and those children old enough to understand; and all the people listened attentively to the book of the law. Ezra the scribe stood on a wooden platform  that had been made for the occasion. He opened the scroll so that all the people might see it — for he was standing higher up than any of the people —; and, as he opened it, all the people rose. Ezra blessed the LORD, the great God, and all the people, their hands raised high, answered,  "Amen, amen!" Then they bowed down and prostrated themselves before the LORD, their faces to the ground. Ezra read plainly from the book of the law of God, interpreting it so that all could understand what was read. Then Nehemiah, that is, His Excellency, and Ezra the priest-scribe and the Levites who were instructing the people said to all the people: "Today is holy to the LORD your God. Do not be sad, and do not weep"— for all the people were weeping as they heard the words of the law. He said further: "Go, eat rich foods and drink sweet drinks, and allot portions to those who had nothing prepared; for today is holy to our LORD. Do not be saddened this day, for rejoicing in the LORD must be your strength!"  This is the Word of the Lord.

Qari mill-Ktieb ta’ Neħemija 8, 2-4a. 5-6. 8-10

 F’dak iż-żmien, Esdra l-qassis ġieb il-Ktieb tal-Liġi quddiem il-ġemgħa, li kienet magħmula minn irġiel, nisa u oħrajn, li kienu jifhmu dak li jisimgħu. U mis-sebħ sa nofsinhar qara minnu quddiem l-irġiel, in-nisa, u dawk li kienu kapaċi jifhmu, iħares lejn il-misraħ li hemm quddiem Bieb l-Ilma. U l-poplu kollu kien attent jisma’ l-qari tal-Ktieb tal-Liġi. Esdra l-iskriba kien wieqaf fuq palk tal-injam, li kienu waqqfu għall-okkażjoni. Esdra fetaħ il-Ktieb u rah kulħadd jagħmel dan billi kien fil-għoli ’l fuq mill-poplu kollu. U meta fetaħ il-ktieb kulħadd qam bilwieqfa. U Esdra bierek il-Mulej, Alla l-kbir, u l-poplu kollu b’idejh merfugħin ‘il fuq wieġeb: “Ammen, ammen”. U nxteħtu għarkupptejhom b’wiċċhom mal-art jagħtu qima lill-Mulej. Dawn qraw mill-Ktieb tal-Liġi b’mod li jiftiehem, fissruh, u spjegaw il-qari. Neħemija, li kien il-gvernatur, Esdra, il-qassis u skriba, u l-Leviti li kienu qegħdin jgħallmu lill-poplu, qalu lin-nies kollha: “Dan hu jum qaddis, ikkonsagrat lill-Mulej Alla tagħkom. Titnikktux u tibkux!” Għax il-poplu kollu kien infexx jibki meta sama’ kliem il-Liġi. U żiedu jgħidulhom: “Morru u kulu laħam imsemmen u ixorbu nbid ħelu, u lil dak li ma ħejjewlu xejn ibagħtulu sehem minn dak li għandkom. Dan hu jum qaddis għall-Mulej. La ssewdux qalbkom, għax il-ferħ tal-Mulej il-qawwa tagħkom”. Il-Kelma tal-Mulej

 

Responsorial Psalm    PSalm 19:8, 9, 10, 15   

The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. Your words, Lord, are Spirit and life.

The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye.
R. Your words, Lord, are Spirit and life.

The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.
R. Your words, Lord, are Spirit and life.

Let the words of my mouth and the thought of my heart
find favor before you,
O LORD, my rock and my redeemer.
R. Your words, Lord, are Spirit and life.

Salm Responsorjali     SALM 18 (19), 8. 9. 10. 15

 R/.: Il-kliem tiegħek, Mulej, huwa spirtu u ħajja

Il-liġi tal-Mulej perfetta,

u tagħti l-ħajja;

ix-xhieda tal-Mulej hi sewwa,

u tgħallem lil min ma jafx. R/.

Il-preċetti tal-Mulej dritti,

u jferrħu l-qalb;

il-kmandament tal-Mulej safi,

u jdawwal il-għajnejn. R/.

Il-biża’ tal-Mulej sinċier,

u jibqa’ għal dejjem;

il-ġudizzji tal-Mulej sewwa,

u mseddqa għalkollox. R/.

Ħa jkunu milqugħa quddiemek

kliem fommi u ħsieb qalbi,

Mulej, blata tiegħi u feddej tiegħi. R/.

 

Reading 2              1 CORinthians 12:12-30

Brothers and sisters: As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. Now the body is not a single part, but many. If a foot should say, "Because I am not a hand I do not belong to the body, " it does not for this reason belong any less to the body. Or if an ear should say, "Because I am not an eye I do not belong to the body, " it does not for this reason belong any less to the body. If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? But as it is, God placed the parts, each one of them, in the body as he intended. If they were all one part, where would the body be? But as it is, there are many parts, yet one body. The eye cannot say to the hand, "I do not need you, " nor again the head to the feet, "I do not need you." Indeed, the parts of the body that seem to be weaker are all the more necessary, and those parts of the body that we consider less honourable we surround with greater honour, and our less presentable parts are treated with greater propriety, whereas our more presentable parts do not need this. But God has so constructed the body as to give greater honor to a part that is without it, so that there may be no division in the body, but that the parts may have the same concern for one another. If one part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy. Now you are Christ's body, and individually parts of it. Some people God has designated in the church to be, first, apostles; second, prophets; third, teachers; then, mighty deeds; then gifts of healing, assistance, administration, and varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work mighty deeds? Do all have gifts of healing? Do all speak in tongues? Do all interpret?  This is the Word of the Lord.

Qari II      mill-Ewwel Ittra lill-Korintin 12, 12-30 

 Ħuti, bħalma l-ġisem hu wieħed, u fih ħafna membri, u l-membri kollha tal-ġisem, għad li huma ħafna, jagħmlu ġisem wieħed, hekk ukoll Kristu. Għax aħna wkoll, ilkoll tgħammidna fi Spirtu wieħed biex nagħmlu ġisem wieħed, sew Lhud sew Griegi, sew ilsiera sew ħielsa, u lkoll xrobna minn Spirtu wieħed. Issa l-ġisem mhuwiex membru wieħed, imma magħmul minn ħafna membri. Kieku s-sieq kellha tgħid: “Ladarba m’iniex l-id, jien m’iniex biċċa mill-ġisem” b’daqshekk mhijiex parti mill-ġisem? U kieku l-widna kellha tgħid: “Ladarba m’iniex l-għajn, jien m’iniex biċċa mill-ġisem”, ma jkunx ifisser b’daqshekk li hi mhijiex biċċa mill-ġisem. Kieku l-ġisem kollu kien għajn, fejn kien ikun is-smigħ? U kieku kien kollu smigħ, fejn kien ikun ix-xamm?  Iżda Alla qiegħed il-membri fil-ġisem kull wieħed f’postu, kif għoġbu hu. Kieku kollha kellhom ikunu membru wieħed, fejn hu l-ġisem? Imma ħafna, iva, huma l-membri, iżda wieħed hu l-ġisem. L-għajn ma tistax tgħid lill-id: “Jiena ma għandix bżonnok”, anqas ir-ras ma tgħid lis-saqajn: “Ma għandix bżonnok”. Mhux hekk biss, imma l-membri tal-ġisem li jidhru l-aktar dgħajfa, huma l-aktar meħtieġa; u dawk li nqisu bl-inqas ġieħ fil-ġisem, lil dawn l-aktar li nieħdu ħsiebhom; u ’l dawk li ma għandhomx ġmiel, inlibbsuhom b’aktar ġmiel; għax il-membri sbieħ ma għandhom bżonn xejn. Alla imma bena l-ġisem b’mod li żejjen b’aktar ġieħ lil dawk li jeħtiġuh l-aktar. B’hekk ma jkunx hemm firda fil-ġisem, imma l-membri kollha jaħsbu f’xulxin. Jekk membru jbati, ibatu lkoll miegħu; jekk membru jingħata l-ġieħ, jifirħu lkoll miegħu. Intom il-ġisem ta’ Kristu, u kull wieħed minnkom membru tiegħu. Lil xi wħud Alla qegħedhom fil-Knisja fl-ewwel post bħala appostli, it-tieni bħala profeti, it-tielet bħala għalliema. Imbagħad id-don tal-mirakli, imbagħad id-don tal-fejqan, l-għajnuna, it-treġija, u d-don ta’ ilsna diversi. Jaqaw ilkoll appostli? Ilkoll profeti? Ilkoll għalliema? Ilkoll bid-don tal-mirakli? Ilkoll għandhom id-don tal-fejqan? Ilkoll jitkellmu bl-ilsna? Ilkoll ifissru?  Il-Kelma tal-Mulej

Gospel        LuKe 1:1-4; 4:14-21

Since many have undertaken to compile a narrative of the events that have been fulfilled among us, just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us, I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus,  so that you may realize the certainty of the teachings you have received. Jesus returned to Galilee in the power of the Spirit, and news of him spread throughout the whole region.  He taught in their synagogues and was praised by all. He came to Nazareth, where he had grown up, and went according to his custom  into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written: The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord. Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. He said to them, "Today this Scripture passage is fulfilled in your hearing." This is the Word of the Lord.

Evanġelju   -   Bidu tal-Evanġelju skont San Luqa 1, 1-4; 4, 14-21 

Bosta kienu dawk li ħadu f’idejhom ix-xogħol li jiġbru bl-ordni f’rakkont wieħed il-ġrajja li seħħew fostna, kif għaddewhom lilna dawk li sa mill-bidu rawhom b’għajnejhom stess u saru ministri tal-Kelma. Hekk ukoll jien, għażiż Teofilu, wara li bir-reqqa kollha qgħadt infittex it-tagħrif dwar kulma ġara sa mill-bidunett, deherli li għandi niktiblek kollox ħaġa b’ħaġa, biex tagħraf sewwa l-verità sħiħa dwar kulma tgħallimt. Jum wieħed, Ġesù, bil-qawwa tal-Ispirtu, reġa’ mar il-Galilija; u l-fama tiegħu xterdet ma’ dawk l-inħawi kollha, għax hu kien jgħallem fis-sinagogi tagħhom fost it-tifħir ta’ kulħadd. U ġie Nazaret fejn kien trabba. Daħal fis-sinagoga tagħhom, kif kien imdorri jagħmel nhar ta’ Sibt, u qam biex jaqra. Tawh f’idejh il-ktieb ta’ Isaija l-profeta, fetħu u sab fejn kien hemm miktub dan li ġej: “L-Ispirtu tal-Mulej fuqi, għax hu kkonsagrani. Bagħatni nħabbar il-ħelsien lill-imjassrin, inwassal il-bxara t-tajba lill-fqajrin, u d-dawl mill-ġdid lill-għomja, irrodd il-ħelsien lill-maħqurin u nxandar is-sena tal-grazzja tal-Mulej”. Imbagħad raġa’ għalaq il-ktieb, tah lura lill-qaddej u qagħad bilqiegħda. Għajnejn kulħadd fis-sinagoga kienu msammra fuqu. U beda jgħidilhom: “Din il-kitba seħħet illum, intom u tisimgħu”.  Il-Kelma tal-Mulej

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Luke’s pastoral strategy

A reflection by Fr. Thomas Rosica, CSB

In next Sunday’s Gospel according to Luke we find that it is the only one of the synoptic gospels to begin with a literary prologue (1:1-4). Luke acknowledges his debt to earlier eyewitnesses and ministers of the word but claims that his contribution is a complete and accurate account, told in an orderly manner, and intended to provide Theophilus (“friend of God”) and other readers with certainty about earlier teachings they have received. Luke is not telling people that what they previously learned was wrong. Rather, he confirms them in their faith, affirms them in their desire to know more about Jesus, and also puts things in order for them so that their faith will be strengthened. Such a pastoral strategy is still very effective in transmitting the faith today.

Hometown boy returns

Luke is not the only evangelist who records Jesus’ visit to Nazareth “where he had been brought up” (4:16). Mark and Matthew also refer to this episode, although without mentioning the name of the town, referring simply to “his home town” (Mark 6:1; Matthew 13:54). There are, however, several differences between the story told by Luke and those of Mark and Matthew. In Mark, Jesus’ visit to his home town is found not at the beginning of his ministry but after a long period of preaching the Gospel and healing, even after the discourse in parables (4:1-34) and the resurrection of Jairus’ daughter (5:21-43). In Matthew, Jesus has also already pronounced his address on mission to the twelve Apostles (10:2-42).

Luke chose to give this episode first place in his narration of the ministry of Jesus. At first sight we could think that it was Luke’s intention to correct the chronology of Mark and Matthew. A detail of his story demonstrates, however, that this supposition is incorrect: As Jesus preaches he says that the people in Nazareth will say to him: “We have heard all that has happened in Capernaum, do the same here in your own countryside” (4:23). These words show that before going to Nazareth, Jesus had begun his ministry in Capernaum and had already provoked great admiration among the people, to the point that his fame had reached Nazareth.

An electric moment

When Jesus stood in the Nazareth synagogue, it was an “electric” moment. He took the Isaiah scroll and began to read from chapter 61. The text from Isaiah was taken from a collection of poems about the last days, which foretold the redemption of Jerusalem and symbolized the renewal of the people of Israel. When these words are placed on Jesus’ lips, they identify him as the Messianic prophet of the final times, and they announce his mission: to proclaim the Good News, liberate men and women, and tell them of God’s grace. The whole of Jesus’ ministry therefore must be understood in this perspective.

Unrolling the scroll he found the place where it is written: “The spirit of the Lord has been given to me!” (Luke 4:16-18; Isaiah 61:1) Very significantly the last line of Isaiah read by Jesus says: “to proclaim the Lord’s year of favour” (4:19; Isaiah 61:2), and immediately afterwards, Jesus’ message was a declaration that precisely “this text” was being fulfilled on that day (4:21). The expression of Isaiah 61:2, “year of the Lord’s favour,” clearly refers to the prescriptions in the Book of Leviticus for the jubilee year (25:10-13).

Luke’s story of Jesus in the synagogue does not quote the whole phrase of Isaiah, which includes two compliments of the object after the verb “proclaim” (4:19). The Gospel quotes only the first compliment (“the Lord’s year of favour”) neglecting the second, which is: “a day of vengeance for our God” (Isaiah 61:2). The prophecy of Isaiah foresees two aspects of divine intervention: the first the liberation of the Jewish people, the other punishment of her enemies. The Gospel has not retained this opposition. The omission has two clear consequences: a) the message contains nothing negative; b) it is implicitly universal. There is no suggestion of distinction between Jews and non-Jews. Universal openness is an essential character of the ministry and preaching of Jesus, especially in the Gospel of Luke and the Acts of the Apostles.

Sunday’s Gospel scene ends with Jesus telling his hearers that he is the fulfilment of the prophetic words of Isaiah. In asserting that his words are fulfilled “today” (4:21), Jesus is saying in effect that the inauguration of his public ministry marks the beginning of the final times and the entry of divine salvation into human history. Through Jesus’ appropriation of Isaiah’s words to his own ministry, he was reminding us that that history did not cover up the triumphs and disasters, the fidelities and infidelities of Israel throughout the ages. Rather, history made them stand out.

The time had come for Jesus to take history into his own hands, to confront it with his own person, to make a difference, and to remind his hearers that God had not abandoned their cries, their hopes, their sufferings, their dreams. God would fulfil them in his own Son, who was standing in their very midst in the Nazareth synagogue. Through the power of the Holy Spirit, Jesus fulfills the prophecy of Isaiah, bringing glad tidings and proclaiming liberty to captives. Not everyone will embrace this good news, as the rest of the Gospel will show us.

The failed evangelist

If we continue reading today’s Gospel story, we realize that the mood of excitement, awe, and wonder quickly change when the prophet of Nazareth doesn’t speak the words that the local people wanted him to say. After Jesus sets forth the major points of his ministry in the opening scene in the Nazareth synagogue (Luke 4:16-21), the crowd grows terribly envious of one of their own and tries to get rid of him (4:22-30). Jesus did not succeed in making himself heard and understood, and he had to depart in haste – for his life (4:30).

The first images of the ministry of Jesus are of a man who is defeated, unheeded, and unwelcome. The people of Nazareth refused to hear his central message of liberation, freedom, and reconciliation; they heard an approximation of it, highly coloured by their own attitudes.

Our response to God’s Word

Like the people of Israel in the first reading, who gathered around the priest Ezra and listened to the Word of God with deep emotion (Nehemiah 8:5), we too stand to hear God’s saving message and feel his presence in every liturgy. Ezra blessed the Lord, the great God, and all the people, their hands raised high, answered: “Amen, Amen” (8:6). With the great “Amen” at the end of every Eucharistic prayer, we acknowledge the real presence on the altar, the living and eternal Word of the Father.

With the people gathered in the Nazareth synagogue, we too see and hear God’s Word fulfilled in the person of Jesus, the Word made flesh. To this proclamation, our voices also cry out: “Amen. I believe!” May the Spirit that anointed Jesus build us up into one body and send us forth to proclaim God’s freedom and favour for all people.

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The LORD delights in you and makes you his spouse

January 20 2019

Second Sunday in Ordinary Time

Lectionary: 66

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

Reading 1    ISAIAH 62:1-5

For Zion's sake I will not be silent, for Jerusalem's sake I will not be quiet, until her vindication shines forth like the dawn and her victory like a burning torch. Nations shall behold your vindication, and all the kings your glory; you shall be called by a new name pronounced by the mouth of the LORD. You shall be a glorious crown in the hand of the LORD, a royal diadem held by your God. No more shall people call you "Forsaken, "or your land "Desolate, " but you shall be called "My Delight, " and your land "Espoused." For the LORD delights in you and makes your land his spouse. As a young man marries a virgin, your Builder shall marry you; and as a bridegroom rejoices in his bride so shall your God rejoice in you.  This is the Word of The Lord

QARI I    mill-Ktieb tal-Profeta Isaija  62, 1-5

Minħabba f’Sijon ma nehdiex, minħabba f’Ġerusalemm ma niskotx, sa ma tfeġġ bħal dija l-ġustizzja tagħha, tħeġġeġ bħal torċa s-salvazzjoni tagħha. Il-ġustizzja tiegħek għad jarawha l-ġnus, u s-sebħ tiegħek jarawh is-slaten kollha. B’isem ġdid għad isejħulek, isem li għad jagħżlu fomm il-Mulej. Għad tkun kuruna ta’ ġmiel f’id il-Mulej, u dijadema ta’ sultan f’id Alla tiegħek. Ma jgħidulekx aktar l-Abbandunata, lanqas lil artek l-Imħarbta. Lilek għad isejħulek Għaxqti Fiha, u lil artek għad jgħidulha Għarusa, għax l-għaxqa tal-Mulej fik, u artek għad titgħarras. Bħalma għarus jitgħarras xebba, hekk jitgħarrsek il-Bennej tiegħek; u bħalma l-għarus jitgħaxxaq b’għarustu,  hekk jitgħaxxaq bik Alla tiegħek. Il-Kelma tal-Mulej

Responsorial Psalm        Psalm 96:1-2, 2-3, 7-8, 9-10

Sing to the LORD a new song; sing to the LORD, all you lands. Sing to the LORD; bless his name.

R. Proclaim his marvellous deeds to all the nations.

Announce his salvation, day after day. Tell his glory among the nations;  among all peoples, his wondrous deeds.

R. Proclaim his marvellous deeds to all the nations.

Give to the LORD, you families of nations, give to the LORD glory and praise;  give to the LORD the glory due his name!

R. Proclaim his marvelous deeds to all the nations.

Worship the LORD in holy attire. Tremble before him, all the earth; Say among the nations: The LORD is king. He governs the peoples with equity.

R. Proclaim his marvellous deeds to all the nations.

Salm Responsorjali        Salm 95, 1-2a. 2b-3. 7-8, 9-10

Għannu lill-Mulej għanja ġdida; għannu lill-Mulej fl-art kollha! Għannu lill-Mulej, bierku ismu!

R/. (3): Xandru fost il-popli kollha l-għeġubijiet tal-Mulej

Ħabbru minn jum għal ieħor is-salvazzjoni tiegħu. Xandru fost il-ġnus is-sebħ tiegħu, fost il-popli kollha l-għeġubijiet tiegħu.

R/. (3): Xandru fost il-popli kollha l-għeġubijiet tal-Mulej

Agħtu lill-Mulej, familji tal-popli, agħtu lill-Mulej sebħ u qawwa; agħtu lill-Mulej is-sebħ ta’ ismu!

R/. (3): Xandru fost il-popli kollha l-għeġubijiet tal-Mulej

Inxteħtu quddiem il-Mulej b’tiżjin qaddis; triegħdu quddiemu, nies kollha tal-art! Għidu fost il-ġnus: “Il-Mulej isaltan!” Hu jiġġudika l-popli bis-sewwa.

R/. (3): Xandru fost il-popli kollha l-għeġubijiet tal-Mulej

Reading 2        1 Corinthians 12:4-11

Brothers and sisters: There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit. To one is given through the Spirit the expression of wisdom; to another, the expression of knowledge according to the same Spirit; to another, faith by the same Spirit; to another, gifts of healing by the one Spirit; to another, mighty deeds; to another, prophecy; to another, discernment of spirits; to another, varieties of tongues; to another, interpretation of tongues. But one and the same Spirit produces all of these, distributing them individually to each person as he wishes.  This is the Word of The Lord

QARI II       mill-Ewwel Ittra lill-Korintin 12, 4-11

Ħuti, hemm diversi doni, imma l-istess wieħed hu l-Ispirtu; hemm diversi ministeri, imma l-istess wieħed hu l-Mulej; hemm diversi ħidmiet, imma l-istess Alla, li jaħdem kollox f’kulħadd. Lil kull wieħed tingħata r-rivelazzjoni tal-Ispirtu għall-ġid ta’ kulħadd: lil wieħed kliem l-għerf, mill-istess Spirtu; lil ieħor il-kelma tas-sapjenza mill-istess Spirtu; lil ieħor il-fidi mill-istess Spirtu; lil ieħor id-don tal-fejqan mill-istess Spirtu; lil ieħor is-setgħa tal-mirakli; lil ieħor id-don tal-profezija; lil ieħor id-don tal-għażla tal-ispirti; lil ieħor diversi ilsna; lil ieħor it-tifsir tal-ilsna. Dan kollu jaħdmu l-istess Spirtu wieħed, li jqassam lil kull wieħed kif jogħġbu. Il-Kelma tal-Mulej

Gospel      John 2:1-11

There was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus and his disciples were also invited to the wedding. When the wine ran short, the mother of Jesus said to him, "They have no wine." And Jesus said to her, "Woman, how does your concern affect me? My hour has not yet come." His mother said to the servers, "Do whatever he tells you." Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons. Jesus told the them, "Fill the jars with water." So they filled them to the brim. Then he told them, "Draw some out now and take it to the headwaiter." So they took it.  And when the headwaiter tasted the water that had become wine,  without knowing where it came from — although the servers who had drawn the water knew — the headwaiter called the bridegroom and said to him, "Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now." Jesus did this as the beginning of his signs at Cana in Galilee and so revealed his glory, and his disciples began to believe in him. This is the Word of The Lord

EVANĠELJU      Qari skont San Ġwann 2, 1-11

F’dak iż-żmien, sar tieġ f’Kana tal-Galilija, u omm Ġesù kienet hemm. Ġesù kien mistieden għat-tieġ hu wkoll flimkien mad-dixxipli tiegħu. Billi ma kienx fadal iżjed inbid, omm Ġesù qaltlu: “Ma għandhomx inbid”. U Ġesù qalilha: “X’hemm bejni u bejnek, mara? Is-siegħa tiegħi għadha ma waslitx”. Omm Ġesù qalet lill-qaddejja: “Agħmlu kulma jgħidilkom hu”. Issa kien hemm sitt ġarar tal-ħaġar, imqiegħda hemm għar-rit tal-purifikazzjoni tal-Lhud, kull waħda minnhom tasa’ xi mitt jew mija u għoxrin litru. Ġesù qal lill-qaddejja: “Imlew il-ġarar bl-ilma”. U dawk imlewhom sax-xifer. Imbagħad qalilhom: “Issa ħudu minnu u newluh lil dak li qiegħed jieħu ħsieb il-mejda”. U huma marru jagħtuhulu. Hu daq l-ilma mibdul fi nbid; u billi ma kienx jaf mnejn ġie, għalkemm il-qaddejja li ħadu mill-ilma kienu jafu, sejjaħ lill-għarus u qallu: “Kulħadd l-inbid it-tajjeb iservi l-ewwel; meta mbagħad ikun ħadhom iġibu dak li jkun inqas tajjeb. Imma int l-inbid it-tajjeb erfajtu sa issa”. Dan li għamel Ġesù f’Kana tal-Galilija kien l-ewwel wieħed fost is-sinjali tiegħu. Bih wera l-glorja tiegħu u d-dixxipli tiegħu emmnu fih. Il-Kelma tal-Mulej

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 When Chronos is Transformed into Kairos

A reflection by Fr. Thomas Rosica, CSB

Last Sunday gave us an opportunity to reflect on Jesus’ baptism in the Jordan, and our own baptismal commitment. The wedding feast of Cana of this Sunday’s Gospel (John 2:1-11) is a manifestation of God’s glory, and it continues the theme of Christ’s Epiphany and Baptism – of Jesus inaugurating his divine mission on earth.

The evocative text from Evening Prayer on the Feast of the Epiphany reads: “Three mysteries mark this holy day: today the star leads the Magi to the infant Christ; today water is changed into wine for the wedding feast; today Christ wills to be baptized by John in the river Jordan to bring us salvation.”

Each event is accompanied by a theophany, by startling evidence of divine intervention; the star, the water into wine, the voice from heaven and the dove.

The story of the wedding feast in Cana may have been constructed from a real event in Jesus’ life. A careful reading of the text allows us to recognize the hand of the evangelist John reconstructing the scene, embedding multiple layers of symbolic meaning. Today we look at the water becoming wine, the ordinary becoming extraordinary, and the beginnings of the Messianic age. The miracle at Cana also foretells the way in which Jesus will accomplish his mission – by shedding his blood on the Cross.

Let us consider several key points of this highly symbolic Gospel story that has no parallel story in the other Gospels. “Sign” (semeion) is John’s symbolic term for Jesus’ wondrous deeds. John is interested primarily in what the “signs” (semeia) signify: God’s intervention in human history in a new way through Jesus. At Cana, symbol and reality meet: The human marriage of two young people is the occasion to speak of another marriage, the one between Christ and the Church, which will be achieved in “his hour” on the Cross. At Cana in Galilee, we encounter the first sign when Jesus manifests his glory and the disciples believe.

The Mother of Jesus    

The principal guest on the occasion of this wedding was not Jesus himself but his mother, and the Gospel says that Jesus was also there as well as his Apostles (2:1-2). The mother of Jesus is never named in John’s Gospel. The title “Woman,” used by Jesus for his mother is a normal, polite form of address but unattested in reference to one’s mother (see John 19:26, where she is referred to as both “Woman” and “Mother.”)

Mary appears symbolically; her function is to complete the call of the disciples. She is the catalyst for the sign that leads to the disciples’ expression of faith. Her words to the servants at the wedding banquet: “Do whatever He tells you” (2:5), are an invitation to all peoples to become part of the new people of God. Both at Cana and at Calvary in the fourth Gospel, Mary represents not only her maternity and physical relationship with her Son but also her highly symbolic role of “Woman” and “Mother” of God’s people.

Jesus’ response to Mary’s request is: “My hour has not yet come” (2:4). In other words, it was not yet time to completely reveal his glory. That would happen on the Cross. But Jesus’ words to Mary are not the only indication to what this story is really about. The miracle itself, the changing of water into wine, means that the old covenant between heaven and earth will be changed into something entirely new. At Mary’s word to her Son, a sad situation is transformed. At Jesus’ words to the servants at the wedding feast, the miracle takes place.

The “hour”

An important aspect of the Cana story is the use and meaning of “the hour.” In the New Testament, the Greek word for hour, hora, is more often used in reference to kairos time than to chronos time: “The hour [hora] is coming and is now here, when the true worshipers will worship the Father in spirit and in truth…” (4:23). Hora is used in many Gospel stories of mighty works to identify the moment of healing, and in those cases it is usually translated as “instantly.” The “hour” spoken of by Jesus at Cana is that of his passion, death, resurrection, and ascension (John 13:1).

Chronos time measures ordinary occurrences and leaves the impression – often false – that we can control it. We can enter it into our tablets, smartphones, and agendas and deal with time and events on our own terms.

Kairos time, on the other hand, represents discontinuity, when an unexpected barrier forces one to move off a planned course and adjust to new realities. Jesus’ hour, his appointed time or kairos moment, appeared before he wanted or expected it. Jesus had one schedule in mind; circumstances pushed him in another direction.

Breakthrough moments       

So often in our individual and community lives, in our various ministries, parishes, and daily lives, we simply plod along from day to day, living with a sense of hopelessness, monotony, or heaviness. We are locked into a chronos time and cannot see how God wishes to break through the ordinary moments of life and transform our existence and our history into something extraordinary. The Lord invites us to allow him to fill the structures and jars of our existence with the new wine of his presence. When we listen to the Lord and do whatever he tells us, the ordinariness of our lives becomes extraordinary, the empty jars of water become filled with new wine, and we literally become the feast for one another.

The Cana Gospel episode points out to the couple a way of avoiding this situation or escaping it if they are already in it: invite Jesus to your wedding! What happens in all marriages happens in the wedding feast at Cana. It begins with enthusiasm and joy (symbolized by the wine); but the initial enthusiasm, like the wine at Cana, comes to wane with the passage of time. Then things are done no longer for love and with joy but out of habit and routine. It descends upon the family, if we are not careful, like a cloud of sadness and boredom. Of such couples it must sadly be said: “They have no more wine!” (2:3)

Today’s marvellous Gospel story is neither about Mary’s intercession nor about Jesus’ rebuke of his Mother. The story is ultimately about the disclosure in ordinary festive family circumstances of the hidden glory of Jesus the Son. It is also not about excessive drinking at Jewish weddings! It is neither about the norms, traditions, and rules of family life nor even about marriage. Neither is it about Judaism as emptiness and Christianity as being full.

John’s story of the wedding at Cana invites us to consider seriously whether we think that the Master of the feast who gives the command: “Fill the jars with water” can make all things new in our own lives (2:7). One’s hour comes – thekairos moment presents itself – at the intersection of frustrated plans and openness to the Divine. Cana teaches us that the Messiah of the world had to adjust his schedule when events took a surprising turn. The story of Jesus’ coming-out event as told by John demonstrates his spiritual flexibility. How can our chronos time be transformed into kairos – a real moment of breakthrough and hope, of promise and new possibility?

Today let us beg the Lord and his Mother to make us faithful stewards, ready to do whatever Jesus tells us and eager to share with others the wine he provides. When we listen to the Lord and do whatever he tells us, the ordinariness of our lives becomes extraordinary, the empty jugs of water become filled with new wine, our chronos moments are transformed into kairos moments, and we become the feast for one another.

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Baptism is a Call to a Prophetic Career

January 13,  2019

The Baptism of the Lord 

Lectionary: 21  

Il-Magħmudija tal-Mulej

Reading 1     -   ISaiah  40:1-5, 9-11

Comfort, give comfort to my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her service is at an end, her guilt is expiated; indeed, she has received from the hand of the LORD double for all her sins. A voice cries out: In the desert  prepare the way of the LORD!  Make straight in the wasteland a highway for our God! Every valley shall be filled in, every mountain and hill shall be made low; the rugged land shall be made a plain, the rough country, a broad valley. Then the glory of the LORD shall be revealed, and all people shall see it together; for the mouth of the LORD has spoken. Go up on to a high mountain, Zion, herald of glad tidings; cry out at the top of your voice, Jerusalem, herald of good news! Fear not to cry out and say to the cities of Judah: Here is your God! Here comes with power the Lord GOD, who rules by a strong arm; here is his reward with him, his recompense before him. Like a shepherd he feeds  his flock; in his arms he gathers the lambs, carrying them in his bosom, and leading the ewes with care.  This is the Word of the Lord

Qari I       mill-Ktieb tal-Profeta Isaija 40, 1-5.9-11

“Farrġu, farrġu l-poplu tiegħi – jgħid Alla tagħkom. Kellmu lil qalb Ġerusalemm u għidulha li ntemm il-jasar tagħha, tħallset ħżunitha, ħadet mingħand il-Mulej darbtejn għal dnubietha kollha”. Leħen jgħajjat: “Ħejju t-triq għall-Mulej fid-deżert, wittu għal Alla tagħna mogħdija fix-xagħri. Jintradam kull wied, u jitniżżlu l-muntanji u l-għoljiet; kull art imħabbta titwitta kull art imħarbta ssir maqgħad. U tfiġġ il-glorja tal-Mulej, u l-bnedmin jarawha lkoll f’daqqa, għax fomm il-Mulej tkellem”. Itla’ fuq il-muntanja għolja, int li ġġib il-bxara t-tajba lil Sijon! Għolli leħnek bil-qawwa kollha, int li tagħti l-aħbar it-tajba lil Ġerusalemm; għajjat, la tibżax. Għid lill-ibliet ta’ Ġuda: “Hawn hu Alla tagħkom! Hawn hu Sidi l-Mulej, li ġej bil-qawwa, u jaħkem bil-qawwa ta’ driegħu. Hawn hu bi ħlasu miegħu, u r-rebħa tiegħu quddiemu. Bħal ragħaj li jirgħa l-merħla tiegħu; bi driegħu jiġmagħha, u l-ħrief fi ħdanu jerfagħhom; u n-nagħaġ ireddgħu bil-mod imexxihom”. Il-Kelma tal-Mulej

Responsorial Psalm   -  PSalm 104:1B-2, 3-4, 24-25, 27-28, 29-30

O LORD, my God, you are great indeed!
you are clothed with majesty and glory,
robed in light as with a cloak.
You have spread out the heavens like a tent-cloth;
R. O bless the Lord, my soul.

You have constructed your palace upon the waters.
You make the clouds your chariot;
you travel on the wings of the wind.
You make the winds your messengers,
and flaming fire your ministers.
R. O bless the Lord, my soul.

How manifold are your works, O LORD!
In wisdom you have wrought them all--
the earth is full of your creatures;
the sea also, great and wide,
in which are schools without number
of living things both small and great.
R. O bless the Lord, my soul.

They look to you to give them food in due time.
When you give it to them, they gather it;
when you open your hand, they are filled with good things.
R. O bless the Lord, my soul.

If you take away their breath, they perish and return to the dust.
When you send forth your spirit, they are created,
and you renew the face of the earth.
R. O bless the Lord, my soul.

Salm Responsorjali   -  SALM 103 (104), 1b-2.3-4.24-25.27-28.29-30

Mulej, Alla tiegħi, inti kbir bil-bosta!

Bis-sebħ u l-ġmiel inti mlibbes,

bid-dawl, bħal b’mantell, inti mkebbeb.

Inti frixt is-smewwiet bħal tinda.

R/. (1): Bierek ruħ tiegħi, il-Mulej!

Waqqaft fuq l-ilma l-għamajjar għolja tiegħek.

Inti tagħmel is-sħab mirkeb tiegħek,

fuq ġwienaħ ir-riħ tiġġerra.

L-irjieħ tagħmilhom ħabbara tiegħek,

u l-ilsna tan-nar qaddejja tiegħek.

R/. (1): Bierek ruħ tiegħi, il-Mulej!

Kemm huma kotrana l-għemejjel tiegħek, Mulej!

Kollha bl-għerf għamilthom;

Mimlija l-art bil-ħlejjaq tiegħek.

Dan il-baħar ta’ kobor u wisa’ bla tarf,

li fih jimraħ ħut bla għadd;

bhejjem żgħar u bhejjem kbar.

R/. (1): Bierek ruħ tiegħi, il-Mulej!

Minnek jistennew il-ħlejjaq kollha

li tagħtihom ikilhom f’waqtu.

Inti tagħtihom, u huma jiġbru;

tiftaħ idejk, u jixbgħu bil-ġid.

R/. (1): Bierek ruħ tiegħi, il-Mulej!

Jekk taħbi wiċċek, huma jinfixlu;

jekk teħdilhom nifishom, imutu,

u lejn it-trab jerġgħu jmorru.

Malli tibgħat in-nifs tiegħek, jinħolqu,

u inti ġġedded il-wiċċ tal-art.

R/. (1): Bierek ruħ tiegħi, il-Mulej!

Reading 2    -   TItus 2:11-14; 3:4-7

Beloved: The grace of God has appeared, saving all and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age, as we await the blessed hope, the appearance of the glory of our great God and savior Jesus Christ, who gave himself for us to deliver us from all lawlessness and to cleanse for himself a people as his own, eager to do what is good. When the kindness and generous love of God our savior appeared, not because of any righteous deeds we had done but because of his mercy, He saved us through the bath of rebirth and renewal by the Holy Spirit, whom he richly poured out on us through Jesus Christ our saviour, so that we might be justified by his grace and become heirs in hope of eternal life. This is the Word of the Lord

Qari II      -      mill-Ittra ta’ San Pawl lil Titu 2, 11-14; 3, 4-7

Ibni, dehret il-grazzja ta’ Alla, għas-salvazzjoni lill-bnedmin kollha; hi trawwimna nwarrbu l-ħażen u l-ġibdiet tad-dinja, biex ngħixu bir-rażna u l-ġustizzja u t-tjieba f’dan iż-żmien, u nistennew it-tama hienja u d-dehra tal-glorja tal-kbir Alla u Salvatur tagħna, Ġesù Kristu. Hu ta lilu nnifsu għalina biex jifdina minn kull ħażen u jnaddafna u jagħmel minna poplu magħżul għalih, poplu mħeġġeġ għall-għemil it-tajjeb. Iżda meta feġġet it-tjieba ta’ Alla, Salvatur tagħna, u l-imħabba tiegħu għall-bnedmin, hu salvana bil-ħasil ta’ twelid ġdid u t-tiġdid tal-Ispirtu s-Santu, mhux minħabba l-opri tajba li stajna għamilna aħna, iżda minħabba l-ħniena tiegħu. Dan l-Ispirtu hu xerrdu bil-kotra fuqna b’Ġesù Kristu, is-Salvatur tagħna, biex bis-saħħa tal-grazzja tiegħu nitqaddsu u nsiru werrieta tal-ħajja ta’ dejjem skont it-tama li għandna. Il-Kelma tal-Mulej

Gospel      LuKe 3:15-16, 21-22

The people were filled with expectation, and all were asking in their hearts whether John might be the Christ. John answered them all, saying,  "I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the Holy Spirit and fire." After all the people had been baptized and Jesus also had been baptized and was praying,  heaven was opened and the Holy Spirit descended upon him in bodily form like a dove.  And a voice came from heaven, "You are my beloved Son; with you I am well pleased." This is the Word of the Lord

Evanġelju   -   Qari skont San Luqa 3, 15-16. 21-22

F’dak iż-żmien, il-poplu kien qiegħed jistenna ħerqan, u kulħadd kien jistaqsi lilu nnifsu dwar Ġwanni, jekk kienx hu l-Messija. Għalhekk Ġwanni qabad u qal lil kulħadd: “Jien, ngħid għalija, ngħammidkom bl-ilma, imma ġej wieħed aqwa minni, li ma jistħoqqlix inħollu l-qfieli tal-qorq tiegħu. Hu jgħammidkom bl-Ispirtu s-Santu u n-nar”.  Ġara li, wara li tgħammed il-poplu kollu, Ġesù tgħammed ukoll u, waqt li kien qiegħed jitlob, is-smewwiet infetħu, u niżel l-Ispirtu s-Santu u deher fuqu fis-sura ta’ ħamiema. U mis-sema ġie leħen jgħid: “Inti Ibni l-għażiż; fik sibt l-għaxqa tiegħi”. Il-Kelma tal-Mulej

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Baptism is a Call to a Prophetic Career

A reflection by Fr. Thomas Rosica, CSB

The theme of Christ’s Epiphany – of Jesus inaugurating his divine mission on earth – reaches its fulfilment in the feast of the Baptism of the Lord. The feast seemingly brings an end to the Christmas season, but Christmas really ends with the feast of the Presentation of the Lord on February 2.

In Sunday’s Gospel story (Luke 3:15-16, 21-22), Jesus begins his ministry in Galilee after the baptism preached by John. By describing the expectation of the people (3:15), Luke is characterizing the time of John’s preaching in the same way as he had earlier described the situation of other devout Israelites in the infancy narrative (2:25-26, 37-38). John the Baptist tells of one far greater than he, one with a more powerful baptism.

In contrast to John’s baptism with water, Jesus is said to baptise with the Holy Spirit and with fire (Luke 3:16). From the point of view of the early Christian community, the Spirit and fire must have been understood in the light of the fire symbolism of the pouring out of the Spirit at Pentecost (Acts 2:1-4). As part of John’s preaching, the Spirit and fire should be related to their purifying and refining characteristics (Ezekiel 36:25-27; Malachi 3:2-3).

When Jesus is baptized, the voice from heaven booms out and names him: “You are my Son, the Beloved; with you I am well pleased” (Luke 3:22). This affirmation is the defining moment for the prophet from Nazareth. It is God’s declaration of love to God’s new Israel; it is God’s bestowal of supreme authority; it is God’s surprise for the world of the proud and powerful.

Through his baptism by John in the muddy waters of the Jordan, Jesus opens for us the possibility of accepting our human condition and of connecting with God as we were intended to. Jesus accepts the human condition, and this includes suffering and death. He stretches out his arms in the Jordan River and on the Cross. In the Jordan, Jesus received his commission. On the Cross he completed it. Jesus’ baptism by John in the Jordan identifies him deeply with the people he has come to redeem.

We, too, are called to a prophetic career.

When we were baptized into Christ Jesus, we were baptized into his death. Our baptism is a public, prophetic, and royal anointing. We receive the life of the Church and are called to sustain that life in faith. Faith is about concern for others. Faith is a public – not private – responsibility.

Baptism is a call to a prophetic career. How we live that out may vary from person to person. The ways may not be as dramatic as the adventures of an Isaiah or a John the Baptist, yet they are in that same great prophetic tradition as we are. To be prophetic is to become involved and to get our hands and feet dirty.

Through our own baptism, we can become a light to others, just as Jesus is a light to us, and to the world. Our own baptism fills us with a certain boldness, confidence, and enthusiasm, reminding us that the Gospel must be proclaimed with gratitude for its proven beauty.

When we slowly discover the demands of faith, and where the way of repentance leads, when we can tell good from evil; when we search for what God wants to do in our lives and ask him to help us accomplish it; when we learn as much as we can about God and his world; when we come near to God, then – at that moment – the person for whom the heavens opened is revealed also to us.

Baptism in today’s Church   

In many parts of the world today, baptizing children has already become the exception. The number of unbaptized infants, children, young people, and adults is on the rise. The decline in the practice of baptism is the result of an erosion of family ties and a departure from the Church. During numerous priests’ retreats, gatherings of priests and pastors, I have often heard it discussed that when the priest does not see visible signs of the practice of faith, then the Church would have the right to refuse the sacraments to people, especially baptism. This is a very complex question.

Could we not however also listen anew to the Gospel missionary injunction to “baptize, preach, and teach” not by waiting for the people to come to us but by going out to meet the people where they are in today’s messy world? What is demanded of us is a new missionary fervour and zeal that do not require extraordinary events. It is in ordinary, daily life that mission work is done. Baptism is absolutely fundamental to this fervour and zeal.

The sacraments are for the life of men and women as they are, not as we would like them to be! I can hear Saint John Paul II crying out to us: “Duc in altum!” It is not in the shallow, familiar waters that you will find those who most need you!

May Sunday’s feast of the Lord’s Baptism be an invitation to each of you to remember with gratitude and renew your own baptismal promises. Relive the moment when the water rushed over you. Pray that the grace of your own baptism will help you to be a light to others and to the world, and give you the strength and courage to make a difference in the world and in the Church.

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