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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