Can we be good Samaritans?

                                                                Sunday, July 14, 2019

Fifteenth Sunday in Ordinary Time
Lectionary: 105

Il-Ħmistax-il Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1       Deuteronomy 30:10-14

Moses said to the people: "If only you would heed the voice of the LORD, your God  keep his commandments and statutes that are written in this book of the law, when you return to the LORD, your God, with all your heart and all your soul. "For this command that I enjoin on you today is not too mysterious and remote for you. It is not up in the sky, that you should say, 'Who will go up in the sky to get it for us and tell us of it, that we may carry it out?' Nor is it across the sea, that you should say, 'Who will cross the sea to get it for us and tell us of it, that we may carry it out?' No, it is something very near to you, already in your mouths and in your hearts; you have only to carry it out."

Qari I          mill-Ktieb tad-Dewteronomju 30, 10-14

Mosè kellem lill-poplu u qal: “Il-Mulej jifraħ bik u jagħmel il-ġid miegħek, jekk int tisma’ l-kelma tal-Mulej, Alla tiegħek, u tħares l-ordnijiet tiegħu u l-liġijiet miktuba fil-ktieb ta’ din il-liġi; jekk terġa’ lejn il-Mulej, Alla tiegħek, b’qalbek kollha u b’ruħek kollha. Din il-liġi li qiegħed nagħtik illum, mhijiex tqila għalik u anqas ’il bogħod minnek. Mhijiex fis-sema biex int tgħid: “Min se jitlgħalna s-sema jġibhielna u jsemmagħhielna u nagħmluha?”. U anqas ma hi ’l hemm mill-baħar biex int tgħid: “Min se jmur ’l hemm mill-ibħra u jġibhielna, u jsemmagħhielna, u nagħmluha?”. Imma din il-ħaġa hi qribek sewwa f’fommok u f’moħħok, biex tagħmilha”. Il-Kelma tal-Mulej

Responsorial Psalm      PSALM 69 :14, 17, 30-31, 33-34, 36, 37
I pray to you, O LORD,
 for the time of your favor, O God!
In your great kindness answer me
 with your constant help.
Answer me, O LORD, for bounteous is your kindness:
 in your great mercy turn toward me.
R. Turn to the Lord in your need, and you will live.

I am afflicted and in pain;
 let your saving help, O God, protect me.
I will praise the name of God in song,
 and I will glorify him with thanksgiving.
Turn to the Lord in your need, and you will live.
"See, you lowly ones, and be glad;
 you who seek God, may your hearts revive!
For the LORD hears the poor,
 and his own who are in bonds he spurns not."
R. Turn to the Lord in your need, and you will live.

For God will save Zion
 and rebuild the cities of Judah.
The descendants of his servants shall inherit it,
 and those who love his name shall inhabit it.
R. Turn to the Lord in your need, and you will live.

or       Ps 19:8, 9, 10, 11

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.

They are more precious than gold,
 than a heap of purest gold;
sweeter also than syrup
 or honey from the comb.
R. Your words, Lord, are Spirit and life.

Salm Responsorjali       Salm 68 (69), 14 u 17. 30-31. 33-34. 36ab u 37

R/. (33): Tagħmlu l-qalb, intom li tfittxu lil Alla.

Jien lilek nitlob, Mulej;

meta jogħġbok, o Alla, weġibni,

fil-kobor ta’ tjubitek

u skont il-wegħda tas-salvazzjoni tiegħek.

Weġibni, Mulej, għax mill-aħjar tjubitek;

dur lejja fil-kobor tal-ħniena tiegħek. R/.

Imma jiena msejken u batut;

terfagħni, o Alla, is-salvazzjoni tiegħek!

Infaħħar l-isem ta’ Alla bl-għana,

inkabbru b’għana ta’ radd il-ħajr. R/.

Hekk jaraw l-imsejkna u jifirħu;

u tagħmlu l-qalb, intom li tfittxu lil Alla.

Għax jisma’ l-fqajrin il-Mulej,

ma jistmellx l-imjassrin tiegħu. R/.

Għax Alla jsalva ’l Sijon,

u jibni l-bliet ta’ Ġuda;

u huma jerġgħu lura u jgħammru fiha.

Jirtuha wlied il-qaddejja tiegħu;

dawk li jħobbu lil ismu joqogħdu fiha. R/.

jew    Salm 18, 8.9. 10.11

R/. (9a): Il-preċetti tal-Mulej dritti, u jferrħu 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-preċetti tal-Mulej dritti,

u jferrħu l-qalb;

il-kmandament tal-Mulej safi,

u jdawwal l-għajnejn. R/.

Il-biża’ tal-Mulej sinċier,

u jibqa’ għal dejjem;

il-ġudizzji tal-Mulej sewwa,

u mseddqa għalkollox. R/.

Egħżeż mid-deheb,

mid-deheb l-aktar fin,

oħla mill-għasel

u mill-qtar tax-xehda. R/.

Reading 2   Colossians 1:15-20

Christ Jesus is the image of the invisible God, the firstborn of all creation. For in him were created all things in heaven and on earth, the visible and the invisible, whether thrones or dominions or  principalities or powers; all things were created through him and for him. He is before all things,
and in him all things hold together. He is the head of the body, the church.  He is the beginning, the firstborn from the dead, that in all things he himself might be preeminent. For in him all the fullness was pleased to dwell, and through him to reconcile all things for him, making peace by the blood of his cross through him, whether those on earth or those in heaven.

Qari II     mill-Ittra ta’ San Pawl Appostlu lill-Kolossin 1, 15-20

Ħuti, Kristu hu x-xbieha ta’ Alla li ma jidhirx, il-kbir fost il-ħlejjaq kollha; għax fih kien maħluq kollox, fis-sema u fl-art, dak kollu li jidher u dak kollu li ma jidhirx, Troni u Ħakmiet, Prinċipati u Setgħat. Kollox bih u għalih kien maħluq, hu li hu qabel kollox, u kollox fih qiegħed iżomm. Hu r-Ras tal-Ġisem, li hu l-Knisja. Hu li hu l-bidu, il-kbir li qam mill-imwiet, sabiex ikun hu l-ewwel f’kollox. Hekk Alla għoġbu li tgħammar fih il-milja kollha; bih Alla għoġbu jerġa’ jħabbeb kollox miegħu; bid-demm tiegħu, imxerred fuq is-salib, ġieb is-sliem permezz tiegħu fis-sema u fl-art. Il-Kelma tal-Mulej

Gospel     Luke 10:25-37

There was a scholar of the law who stood up to test Jesus and said, "Teacher, what must I do to inherit eternal life?" Jesus said to him, "What is written in the law? How do you read it?" He said in reply, "You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbour as yourself." He replied to him, "You have answered correctly; do this and you will live." But because he wished to justify himself, he said to Jesus, "And who is my neighbour?" Jesus replied, "A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead. A priest happened to be going down that road, but when he saw him, he passed by on the opposite side.
Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side.
But a Samaritan traveller who came upon him was moved with compassion at the sight. He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn, and cared for him. The next day he took out two silver coins and gave them to the innkeeper with the instruction, 'Take care of him. If you spend more than what I have given you, I shall repay you on my way back.' Which of these three, in your opinion, was neighbour to the robbers' victim?" He answered, "The one who treated him with mercy." Jesus said to him, "Go and do likewise."

Evanġelju     Qari skont San Luqa 10, 25-37

F’dak iż-żmien, iqum wieħed għaref fil-Liġi u, biex iġarrab lil Ġesù, staqsieh: “Mgħallem, x’nagħmel biex niret il-ħajja ta’ dejjem?”. Qallu Ġesù: “Fil-Liġi x’hemm miktub? Inti x’taqra fiha?”. U dak wieġeb: “Int għandek tħobb il-Mulej, Alla tiegħek, b’qalbek kollha, u b’ruħek kollha, bil-qawwa tiegħek kollha, u b’moħħok kollu, u lill-proxxmu tiegħek bħalek innifsek”. Qallu Ġesù: “Sewwa weġibt; agħmel hekk u tgħix”. Iżda dak, biex juri li kellu raġun, qal lil Ġesù: “U l-proxxmu tiegħi min hu?”. U Ġesù raġa’ qabad jgħidlu: “Wieħed raġel kien nieżel Ġeriko minn Ġerusalemm, u waqa’ f’idejn il-ħallelin; dawn neżżgħuh, biċċruh bis-swat u telqu, u ħallewh nofsu mejjet. Inzerta kien nieżel qassis minn dik it-triq u rah, għadda minn mal-ġenb u baqa’ sejjer. Hekk ukoll wieħed levita, meta wasal hemm u rah, għadda minn mal-ġenb u baqa’ sejjer. Imma kien għaddej minn hemm wieħed Samaritan, wasal ħdejh, rah u tħassru. Resaq lejh, dewwielu l-ġrieħi biż-żejt u l-inbid u rabathomlu, u mbagħad tellgħu fuq il-bhima tiegħu, wasslu f’lukanda u ħa ħsiebu. L-għada ħareġ biċċtejn flus, tahom lil tal-lukanda u qallu: “Ħu ħsiebu; jekk tonfoq xi ħaġa iżjed, irroddhielek jien meta nerġa’ ngħaddi”. Minn dawn it-tlieta, int min jidhirlek li ġieb ruħu ta’ proxxmu ma’ dak li waqa’ f’idejn il-ħallelin?”. “Min ħenn għalih”, wieġbu dak. Qallu Ġesù: “Mur, u agħmel hekk int ukoll”. Il-Kelma tal-Mulej

Reflection //////////  Father Cantalamessa on The Good Samaritan

Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from this Sunday’s liturgy.

* * *

We have been commenting on some of the Sunday Gospels taking our inspiration from Benedict XVI’s book “Jesus of Nazareth.” A portion of the book treats the parable of the Good Samaritan. The parable cannot be understood if we do not take account of the question to which Jesus intended to respond: “Who is my neighbour?”

Jesus answers this question of a doctor of the law with a parable. In the music and literature of the world there are certain phrases that have become famous. Four notes in a certain sequence and every listener immediately exclaims: “Beethoven’s Fifth: destiny is knocking at the door!” Many of Jesus’ parables share this characteristic. “A man went down from Jerusalem to Jericho … ” and everyone immediately knows: the parable of the good Samaritan!

In the Judaism of the time there was discussion about who should be considered an Israelite’s neighbour. In general it came to be understood that the category of “neighbor” included all one’s fellow countrymen and Gentile coverts to Judaism. With his choice of persons (a Samaritan who comes to the aid of a Jew!) Jesus asserts that the category of neighbor is universal, not particular. Its horizon is humanity not the family, ethnic, or religious circle. Our enemy is also a neighbor! It is known that the Jews in fact “did not have good relations with the Samaritans” (cf. John 4:9).
The parable teaches that love of neighbor must not only be universal but also concrete and proactive. How does the Samaritan conduct himself in the parable? If the Samaritan had contented himself with saying to the unfortunate man lying there in his blood, “You unlucky soul! How did it happen? Buck up!” or something similar, and then went on his way, would not all that have been ironic and insulting? Instead he did something for the other: “He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn, and cared for him. The next day he took out two silver coins and gave them to the innkeeper with the instruction, ‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back’.”

The true novelty in the parable of the Good Samaritan is not that Jesus demands a concrete, universal love. The novelty stands in something else, the Pope observes in his book. At the end of the parable Jesus asks the doctor of the law who was questioning him, “Which of these [the Levite, the priest, the Samaritan] seems to you to have been the neighbor of the one who was attacked by the brigands?”

Jesus brings about an unexpected reversal in the traditional concept of neighbour. The Samaritan is the neighbour and not the wounded man, as we would have expected. This means that we must not wait till our neighbour appears along our way, perhaps quite dramatically. It belongs to us to be ready to notice him, to find him. We are all called to be the neighbor! The problem of the doctor of the law is reversed. From an abstract and academic problem, it becomes a concrete and living problem. The question to ask is not “Who is my neighbour?” but “Whose neighbour can I be here and now?”

In his book the Pope proposes a contemporary application of the parable of the good Samaritan. He sees the entire continent of Africa symbolized in the unfortunate man who has been robbed, wounded, and left for dead on the side of the road, and he sees in us, members of the rich countries of the northern hemisphere, the two people who pass by if not precisely the brigands themselves.
I would like to suggest another possible application of the parable. I am convinced that if Jesus came to Israel today and a doctor of the law asked him again, “Who is my neighbour?” he would change the parable a bit and in the place of the Samaritan he would put a Palestinian! If a Palestinian were to ask him the same question, in the Samaritan’s place we would find a Jew!

But it is too easy to limit the discussion to Africa and the Middle East. If one of us were to pose Jesus the question “Who is my neighbour?” what would he answer? He would certainly remind us that our neighbour is not only our fellow countrymen but also those outside our community, not only Christians but Muslims also, not only Catholics but Protestants also. But he would immediately add that this is not the most important thing. The most important thing is not to know who my neighbour is but to see whose neighbour I can be here and now, for whom I can be the Good Samaritan.