BE SENSITIVE TO THE POOR

Twenty-sixth Sunday in Ordinary Time

Lectionary: 138

 Is-Sitta u Għoxrin Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1    Amos 6:1a, 4-7

Thus says the LORD the God of hosts: Woe to the complacent in Zion! Lying upon beds of ivory, stretched comfortably on their couches, they eat lambs taken from the flock, and calves from the stall! Improvising to the music of the harp, like David, they devise their own accompaniment. They drink wine from bowls and anoint themselves with the best oils; yet they are not made ill by the collapse of Joseph!  Therefore, now they shall be the first to go into exile, and their wanton revelry shall be done away with

Qari I     mill-Ktieb tal-Profeta Għamos 6, 1a. 4-7

Dan jgħid il-Mulej li jista’ kollox: “Ħażin għalihom dawk li f’Sijon għandhom moħħhom mistrieħ, dawk li qalbhom qawwija fil-muntanja tas-Samarija! Fuq sodod tal-avorju mimduda, jitmattru fuq il-friex; u ħrief il-merħla jieklu, għoġiela mill-istalla.Mal-arpa jqabblu l-għana, bħal David strumenti jivvintaw. L-inbid ilegilguh minn bwieqi kbar, u bl-ifjen żjut jindilku, bla xejn ma jsewdu qalbhom għall-qerda ta’ Ġużeppi. Għalhekk ikunu l-ewwel fost dawk li jittieħdu fl-eżilju, u tintemm imbagħad l-għajta tal-imhejmin”. Il-Kelma tal-Mulej

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

Blessed he who keeps faith forever,

 secures justice for the oppressed,

 gives food to the hungry.

The LORD sets captives free.

R. Praise the Lord, my soul!

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. Praise the Lord, my soul!

The fatherless and the widow he sustains,

 but the way of the wicked he thwarts.

The LORD shall reign forever;

 your God, O Zion, through all generations. Alleluia.

R. Praise the Lord, my soul!

Salm Responsorjali      Salm 145 (146), 7.8-9a.9bċ-10

R/. (1b): Faħħar, ruħ tiegħi, il-Mulej!

Il-Mulej li jagħmel ħaqq lill-maħqurin,

u jagħti l-ħobż lill-imġewħin.

Il-Mulej li jeħles lill-imjassrin. R/.

Il-Mulej li jiftaħ għajnejn l-għomja;

il-Mulej li jerfa’ lill-milwijin;

il-Mulej li jħobb lill-ġusti;

il-Mulej li jħares lill-barranin. R/.

Il-Mulej iżomm lill-iltim u lill-armla,

imma lill-ħżiena jħarbtilhom triqathom.

Il-Mulej isaltan għal dejjem;

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

Reading 2       1 Tm 6:11-16

But you, man of God, pursue righteousness, devotion, faith, love, patience, and gentleness. Compete well for the faith. Lay hold of eternal life, to which you were called when you made the noble confession in the presence of many witnesses. I charge you before God, who gives life to all things, and before Christ Jesus, who gave testimony under Pontius Pilate for the noble confession, to keep the commandment without stain or reproach until the appearance of our Lord Jesus Christ that the blessed and only ruler will make manifest at the proper time, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, and whom no human being has seen or can see. To him be honor and eternal power.  Amen.

Qari II    mill-Ewwel Ittra lil Timotju 6, 11-16

Int, bniedem ta’ Alla, fittex li jkollok il-ġustizzja, it-tjieba, il-fidi, l-imħabba, is-sabar, il-ħlewwa. Tqabad it-taqbida t-tajba tal-fidi; qis li tirbaħ il-ħajja ta’ dejjem li għaliha kont imsejjaħ u li tagħha għamilt l-istqarrija sabiħa quddiem ħafna xhieda.Inwissik quddiem Alla li jagħti l-ħajja lill-ħlejjaq kollha, u quddiem Kristu Ġesù li xehed u għamel l-istqarrija sabiħa quddiem Ponzju Pilatu. Inwissik biex tħares l-istruzzjonijiet li rċevejt u żżomm ruħek bla tebgħa u bla ħtija sa jum id-dehra ta’ Sidna Ġesù Kristu, li għad juriha f’waqtha. Dak li hu l-hieni u waħdu setgħani, is-Sultan tas-slaten u s-Sid tas-sidien, li hu biss ma jmut qatt u jgħammar f’dawl li ħadd ma jista’ jersaq lejh, hu li ebda bniedem qatt ma rah u anqas qatt jista’ jarah. Lilu ġieħ u setgħa għal dejjem! Ammen. Il-Kelma tal-Mulej

Gospel    Lk 16:19-31

Jesus said to the Pharisees: "There was a rich man who dressed in purple garments and fine linen and dined sumptuously each day. And lying at his door was a poor man named Lazarus, covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man's table. Dogs even used to come and lick his sores. When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. And he cried out, 'Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.' Abraham replied, 'My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. Moreover, between us and you a great chasm is established to prevent anyone from crossing  who might wish to go from our side to yours or from your side to ours.' He said, 'Then I beg you, father, send him to my father's house, for I have five brothers, so that he may warn them, lest they too come to this place of torment.' But Abraham replied, 'They have Moses and the prophets. Let them listen to them.'He said, 'Oh no, father Abraham, but if someone from the dead goes to them, they will repent.'Then Abraham said, 'If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.'"

Evanġelju       Qari skont San Luqa 16, 19-31

F’dak iż-żmien, Ġesù qal lill-fariżej: “Mela kien hemm raġel għani, jilbes il-porpra u għażel mill-ifjen; l-hena tiegħu kien li kuljum jagħmel ikla mill-aħjar. U wieħed fqir jismu Lazzru, li kellu ġismu ġerħa waħda, kien imur jinxteħet ħdejn il-bieb ta’ daru, bix-xewqa li jixba’ b’dak li jaqa’ mill-mejda tal-għani. Sal-klieb kienu jmorru jilagħqu l-ġrieħi tiegħu.Ġara li l-fqir miet, u l-anġli ħaduh fi ħdan Abraham. Imbagħad miet ukoll l-għani, u difnuh. Dan, kif sab ruħu fi tbatijiet ħorox f’Art l-Imwiet, rafa’ ħarstu, u mill-bogħod lemaħ lil Abraham, b’Lazzru fi ħdanu. U għolla leħnu u qallu: “Missier Abraham, ikollok ħniena minni u ibgħat lil Lazzru jbill tarf sebgħu fl-ilma ħa jtaffili n-nixfa li għandi fi lsieni, għax qiegħed ninħaqar wisq f’dan in-nar”. Iżda Abraham qallu: “Ibni, ftakar li t-tajjeb tiegħek irċevejtu f’ħajtek; hekk ukoll Lazzru, il-ħażin irċevieh f’ħajtu. Imma issa hu hawnhekk qiegħed jitfarraġ, waqt li inti qiegħed tbati. Barra minn dan, hemm vojt bla qjies bejnkom u bejnna, biex min ikun irid jaqsam minn hawn għal għandkom ma jkunx jista’, u anqas ma jgħaddu minn hemm għal għandna”. Qallu l-għani: “Mela nitolbok, missier, ibagħtu f’dar missieri, għax għandi ħames aħwa, ħalli jagħmlilhom twissija kif imiss, li ma jmorrux huma wkoll jiġu f’dan il-post ta’ tbatijiet ħorox!”. Qallu Abraham: “Għandhom lil Mosè u l-Profeti; jisimgħu lilhom”. Qallu dak: “Le, missier Abraham, imma jekk imur għandhom xi ħadd mill-imwiet, jindmu”. Iżda wieġbu Abraham: “Jekk ma jisimgħux lil Mosè u l-Profeti, anqas jekk iqum xi ħadd mill-imwiet ma jemmnu”.Il-Kelma tal-Mulej

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 Fr Cantalamessa on the 
First World and Lazarus

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

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A Rich Man who Dressed in Purple Garments and Fine Linen

The principal thing to bring to light in regard to the parable of the rich man in this Sunday’s Gospel is his contemporary relevance. At the global level the two characters are the two hemispheres: The rich man represents the northern hemisphere (western Europe, America, Japan) and the poor man, Lazarus, with a few exceptions, represents the southern hemisphere. Two characters, two worlds: the first world and the Third World. Two demographically and geographically unequal worlds: The one that we call the Third World in fact represents two-thirds of the world. This is a usage that is beginning to take hold. The third world is beginning to be called the “two-thirds world.”

The same contrast between the rich man and Lazarus exists also within both worlds. The rich live side by side with the poor Lazaruses in the third world — and the solitary luxury that exists in these countries stands out all the more in the midst of the miserable majority — and there are the poor Lazaruses who live side by side with the rich in the first world. Some persons in the entertainment business, in sports, finance, industry, and commerce have contracts worth millions, and all of this is in the sight of millions of people who, with their meagre wages or unemployment subsidy, do not know how they are going to be able to pay the rent or pay for medicine and education for their children.

The most detestable thing in the story that Jesus tells is the rich man’s ostentation, the way he makes a show of his wealth with no consideration for the poor man. His life of luxury is manifested in two areas, in dining and in clothing: The rich man feasted sumptuously and dressed in purple garments and fine linen, which in those days was the vesture of kings. The contrast is not only between a person who stuffs himself with food and a person who dies of hunger but also between one who changes his clothes every day and one who does not own a thread.

Here in Italy there was once a piece of clothing presented at a fashion show that was made of gold coins and cost over a billion lira. We have to say this without hesitation: The global success of Italian fashion and the business it has created have gone to our heads. We do not care about anything anymore. Everything that is done in the fashion sector, even the most obvious excesses, enjoys special treatment. Fashion shows that sometimes fill television news so much that other more important news is put aside, bring to mind the scenes in the parable of the rich man.

But so far we have not touched on anything new. What is novel and unique in this evangelical denouncement has to do with the perspective from which the events are seen. Everything in the parable is seen retrospectively from the epilogue to the story: “When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried.” If we put this story on the screen we could very well begin with this ending beyond the grave and then return to the previous events in a kind of “flashback.”

Many similar denouncements of wealth and luxury have been made over the centuries but today they sound rhetorical and resentful or pietistic and anachronistic. But Jesus’ denouncement, after 2,000 years, retains intact its explosive power. Jesus does not belong to either party in this matter but is one who is above rich and poor and is concerned with both — and perhaps more with the rich since the poor are less in danger!

The parable of the rich man is not motivated by any resentment toward the wealthy, by a desire to take their place, as are many human denouncements, but by a sincere concern for their salvation. God wants to save the rich from their wealth.

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Our choice: God or money?

« Sunday,  September 23, 2019 »

  

Twenty-fifth Sunday in Ordinary Time

Lectionary: 135

L-Hamsa u Ghoxrin Hadd taz-Zmien ta’ Matul is-Sena

Reading 1    Amos 8:4-7

Hear this, you who trample upon the needy and destroy the poor of the land!  "When will the new moon be over," you ask, "that we may sell our grain, and the sabbath, that we may display the wheat?  We will diminish the ephah, add to the shekel, and fix our scales for cheating! We will buy the lowly for silver, and the poor for a pair of sandals; even the refuse of the wheat we will sell!" The LORD has sworn by the pride of Jacob:  Never will I forget a thing they have done!

Qari I     mill-Ktieb tal-Profet Ghamos 8, 4-7

Il-Mulej qalli: “Isimghu dan, intom li tikkalpestaw l-imsejken intom li ttemmu l-foqra tal-pajjiz, u tghidu: “Meta se jghaddi l-qamar gdid, ha nbighu l-qamh? Meta se jghaddi s-Sibt ha nferrghu x-xghir, incekknu l-efa, u nkabbru x-xekel, u nqarrqu b’mizien falz, nixtru bil-flus il-foqra, u b’zewgt iqrieq l-imsejken? Inbighu sal-karfa tal-qamh”.“ Il-Mulej halef bil-fohrija ta’ Gakobb: “Ma ninsa qatt xejn minn ghemilhom!” Il-Kelma tal-Mulej

Responsorial Psalm       Ps 113:1-2, 4-6, 7-8

R. (cf. 1a, 7b) Praise the Lord who lifts up the poor.

Praise, you servants of the LORD,

 praise the name of the LORD.

Blessed be the name of the LORD

 both now and forever.

R. Praise the Lord who lifts up the poor.

High above all nations is the LORD;

 above the heavens is his glory.

Who is like the LORD, our God, who is enthroned on high

 and looks upon the heavens and the earth below?

R. Praise the Lord who lifts up the poor.

He raises up the lowly from the dust;

 from the dunghill he lifts up the poor

to seat them with princes,

 with the princes of his own people.

R. Praise the Lord who lifts up the poor.

Salm Responsorjali       Salm 112 (113), 1-2.4-6.7-8

R/. (ara 1a u 7b): Fahhru lill-Mulej, li jerfa’ l-fqir

Fahhru, qaddejja tal-Mulej,

fahhru isem il-Mulej.

Ikun isem il-Mulej imbierek,

minn issa u ghal dejjem! R/.

Gholi fuq il-gnus kollha l-Mulej,

oghla mis-smewwiet hu sebhu.

Min hu bhall-Mulej, Alla taghna,

li qieghed fl-gholi,

u li jhares ’l isfel,

lejn is-smewwiet u lejn l-art? R/.

Hu li jqajjem mit-trab l-imsejken,

u jerfa’ mill-mizbla l-fqajjar,

biex mal-kbarat iqieghdu,

mal-kbarat tal-poplu tieghu. R/.

Reading 2   1 Timothy 2:1-8

Beloved: First of all, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity. This is good and pleasing to God our saviour, who wills everyone to be saved and to come to knowledge of the truth. For there is one God. There is also one mediator between God and men, who gave himself as ransom for all. This was the testimony at the proper time. For this I was appointed preacher and apostle — I am speaking the truth, I am not lying —, teacher of the Gentiles in faith and truth. It is my wish, then, that in every place the men should pray, lifting up holy hands, without anger or argument.

Qari II       mill-Ewwel Ittra lil Timotju 2, 1-8

Ghaziz, nitolbok l-ewwel nett li jsiru suppliki, orazzjonijiet, talb u radd il-hajr ghall-bnedmin kollha; ghas-slaten, ghal dawk kollha li ghandhom xi awtorità, biex inkunu nistghu nghaddu hajja fil-kwiet u fis-sliem, fit-tjieba u kif jixraq. Dan hu tajjeb u joghgob lil Alla s-Salvatur taghna, li jrid li l-bnedmin kollha jsalvaw u jaslu biex jaghrfu l-verità. Ghax wiehed hu Alla, u wiehed hu l-medjatur bejn Alla u l-bniedem, il-Bniedem Kristu Gesù, li ta lilu nnifsu bhala prezz tal-fidwa ghal kulhadd; u x-xhieda ta’ dan nghatat f’waqtha. Hu ghal dan li jien kont maghmul xandâr u appostlu – qieghed nghid is-sewwa, m’iniex nigdeb – biex nghallem lill-gnus il-fidi u l-verità. Nixtieq li l-irgiel jitolbu kullimkien, jerfghu ’l fuq idejn safja bla ghadab u bla glied. Il-Kelma tal-Mulej  

Gospel       Luke 16:1-13

Jesus said to his disciples, "A rich man had a steward who was reported to him for squandering his property. He summoned him and said, 'What is this I hear about you? Prepare a full account of your stewardship,because you can no longer be my steward.' The steward said to himself, 'What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.' He called in his master's debtors one by one. To the first he said, 'How much do you owe my master?' He re plied, 'One hundred measures of olive oil.'He said to him, 'Here is your promissory note. Sit down and quickly write one for fifty.'Then to another the steward said, 'And you, how much do you owe?' He replied, 'One hundred kors of wheat.' The steward said to him, 'Here is your promissory note; write one for eighty.' And the master commended that dishonest steward for acting prudently. "For the children of this world are more prudent in dealing with their own generation than are the children of light. I tell you, make friends for yourselves with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings. The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth? If you are not trustworthy with what belongs to another, who will give you what is yours? No servant can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve both God and mammon."

Evangelju     Qari skont San Luqa 16, 1-13

F’dak iz-zmien, Gesù qal lid-dixxipli tieghu: “Kien hemm ragel ghani li kellu amministratur, u lil dan xlewh lil sidu li kien qieghed iberbaqlu gidu. Ghalhekk is-sid sejjahlu u qallu: “Dan x’inhu li qieghed nisma’ fuqek? Aghtini kont tal-amministrazzjoni tieghek, ghax ma tistax tibqa’ izjed amministratur tieghi”. L-amministratur bejnu u bejn ruhu qal: “Issa x’sejjer naghmel, ladarba sidi se jnehhini mill-amministrazzjoni? Immur naghzaq? Ma niflahx. Nittallab? Nisthi. Naf x’naghmel, halli meta nitwarrab minn fuq din l-amministrazzjoni, insib lil haddiehor li jilqaghni ghandu”. U wiehed wiehed baghat ghal dawk li kellhom jaghtu lil sidu. “Kemm ghandek taghtih lil sidi?” staqsa lill-ewwel wiehed. “Mitt barmil zejt”, wiegbu dak. Qallu l-amministratur: “Ohrog il-karti tieghek, oqghod bilqieghda malajr u ikteb hamsin”. Lil iehor staqsieh: “U int, kemm ghandek taghti?” “Mitt xkora qamh”, wiegbu. Qallu: “Ohrog il-karti tieghek u ikteb tmenin”. U s-sid fahhru lil dak l-amministratur hazin talli hadem b’rasu. Ghax ulied din id-dinja jimxu bil-ghaqal aktar minn ulied id-dawl ma’ min hu tal-qatgha taghhom. U jiena nghidilkom: aghmlu ghalikom infuskom hbieb ta’ qligh il-hzunija, halli meta jonqoskom, jilqghukom fl-gherejjex ta’ dejjem. Min hu fidil f’haga tassew zghira, hu fidil ukoll fil-hafna; min hu dizonest f’haga tassew zghira, hu dizonest ukoll fil-hafna. Jekk mela ma wrejtux ruhkom fidili fil-qligh il-hazin, min se jafdalkom il-gid veru? U jekk ma wrejtux ruhkom fidili f’dak li hu ta’ haddiehor, min se jaghtikom dak li hu taghkom? Ebda qaddej ma jista’ jaqdi zewg sidien, ghax jew ikun jobghod lil wiehed minnhom u jhobb lill-iehor, jew jintrabat ma’ wiehed u jistmell lill-iehor. Ma tistghux taqdu lil Alla u lill-flus”.Il-Kelma tal-Mulej

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 Father Cantalamessa on Dishonest Wealth

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

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Make friends with wealth

This Sunday’s Gospel presents us with a parable that in certain respects has important contemporary relevance: the parable of the dishonest steward. The central character of the parable is the farm manager of a landowner, a well-known figure in our Italian countryside when the sharecropping system was still in existence.

Like all good parables, this one is like a miniature play, full of movement and scene changes. The actors in the first scene are the steward and the master and the scene ends with the master firing the steward: “You can no longer be my steward.”

The steward does not even try to defend himself. His conscience is not clear. He knows that he is guilty of what the master has discovered.

The second scene is a soliloquy of the steward, who is now alone. He has not yet accepted defeat. He immediately thinks about what he can do to get himself out of this situation and save his future.

The third scene — steward and tenant farmers — reveals to us the plan that the steward has devised. He asks the tenants, “And how much do you owe?”

“One hundred measures of wheat,” is one reply.

“Here is your promissory note,” he says. “Take it and write down eighty.” A classic case of corruption and falsehood that makes us think of similar situations in our own society, often on a much larger scale.

The conclusion is disconcerting: “The master praised the dishonest steward for acting prudently.”

Is Jesus approving and encouraging corruption? We need to recall to our minds the particular nature of teaching in parables. The moral doctrine that is aimed at is not in the parable taken as a whole, in every detail, but only in that aspect of the parable that the narrator wishes to pick out.

And the idea that Jesus intended to bring out with this parable is clear. The master praises the steward for his resourcefulness and for nothing else. It is not said that the master changed his mind about his decision to fire the man.

Indeed, given the initial conduct of the master and the quickness with which he discovers the new scam we can easily imagine the outcome, which the parable does not report. After having praised the steward for his astuteness, the master orders him to immediately restore the fruit of his dishonest transactions or pay it off in prison if he lacks the means.

It is cleverness that Jesus also praises, outside the parable. In fact, he adds: “The children of this world are more clever in dealing with their own generation than are the children of light.”

That man, when he was faced with an emergency situation in which his whole future was at stake, showed a capacity for radical decision-making and great resourcefulness. He acted quickly and intelligently — even if dishonestly — to save himself. This, Jesus observes to his disciples, is what you too must do, to save yourselves, not for a worldly future but for an eternal future.

“Life,” Seneca said, “is not given to anyone as a possession but as something that we are stewards of.” We are all “stewards,” so we have to act like the man in the parable. He did not put things off until tomorrow; he did not “sleep on it.” There is something too important at stake to be left to chance.

The Gospel itself makes different practical applications of this teaching of Christ. The one that it insists the most on is the one regarding the use of wealth and money: “I tell you, make friends with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings.”

In other words, do as that steward did; make friends with those who, when one day you find yourself in trouble, will welcome you. These friends, we know, are the poor.

We know this from what Christ says about his being the recipient of what we do for them. The poor, St. Augustine said, are, so to speak, our couriers and porters: They allow us to begin transferring our belongings now to the house that is being built for us in the hereafter.

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The Lord is merciful and compassionate

« Sunday,  September 16, 2019 »

 

Twenty-fourth Sunday in Ordinary Time

Lectionary: 132

L-Erbgha u Ghoxrin Hadd taz-Zmien ta’ Matul is-Sena

Reading 1     Exodus 32:7-11, 13-14

The LORD said to Moses, "Go down at once to your people, whom you brought out of the land of Egypt, for they have become depraved. They have soon turned aside from the way I pointed out to them, making for themselves a molten calf and worshiping it, sacrificing to it and crying out, 'This is your God, O Israel, who brought you out of the land of Egypt!' "I see how stiff-necked this people is, " continued the LORD to Moses. Let me alone, then, that my wrath may blaze up against them to consume them. Then I will make of you a great nation." But Moses implored the LORD, his God, saying,"Why, O LORD, should your wrath blaze up against your own people, whom you brought out of the land of Egypt with such great power and with so strong a hand? Remember your servants Abraham, Isaac, and Israel, and how you swore to them by your own self, saying, 'I will make your descendants as numerous as the stars in the sky; and all this land that I promised, I will give your descendants as their perpetual heritage.'" So the LORD relented in the punishment he had threatened to inflict on his people.

Qari I      mill-Ktieb tal-Ezodu 32, 7-11. 13-14

F’dak iz-zmien, il-Mulej qal lil Mosè: “Mur u inzel, ghaliex thassar il-poplu tieghek, li inti tellajt mill-Egittu. Malajr warrbu mit-triq li jiena wrejthom: ghamlu ghalihom ghogol tal-metall imdewweb, nizlu wicchom fl-art iqimuh, u offrewlu sagrificcju u qalu: “Dawn huma l-allat tieghek, Izrael, li tellghuk mill-art tal-Egittu”. U l-Mulej issokta jghid lil Mosè: “Jiena harist lejn dan il-poplu, u rajt li hu poplu ta’ ras iebsa. Hallini wahdi, issa, halli nixghel il-korla tieghi ghalihom u neqridhom. U lilek naghmlek gens kbir”. Mosè mbaghad talab bil-hniena quddiem il-Mulej, Alla tieghu, u qal: “Ghaliex, Mulej, tixghel bil-korla tieghek ghall-poplu tieghek, li int, b’hila kbira u b’id qawwija, hrigtu mill-art tal-Egittu? Ftakar f’Abraham, f’Izakk u f’Izrael, il-qaddejja tieghek, li int hliftilhom bik innifsek u ghedtilhom: “Inkattar in-nisel taghkom bhall-kwiekeb tas-sema, u din l-art kollha, li jien weghedt, naghtiha lil nisilkom bhala wirt ghal dejjem”. U l-Mulej nidem mill-hsara li qal li kien se jaghmel lill-poplu tieghu. Il-Kelma tal-Mulej 

Responsorial Psalm   Psalm 51:3-4, 12-13, 17, 19

Have mercy on me, O God, in your goodness;

in the greatness of your compassion wipe out my offense.

Thoroughly wash me from my guilt

and of my sin cleanse me.

R. I will rise and go to my father.

A clean heart create for me, O God,

and a steadfast spirit renew within me.

Cast me not out from your presence,

and your Holy Spirit take not from me.

R. I will rise and go to my father.

O Lord, open my lips,

and my mouth shall proclaim your praise.

My sacrifice, O God, is a contrite spirit;

a heart contrite and humbled, O God, you will not spurn.

R. I will rise and go to my father.

Salm Responsorjali       Salm 50 (51), 3-4.12-13. 17 u 19

R/: Inqum u mmur ghand missieri

Ikollok hniena minni, o Alla, fi tjubitek;

fil-kobor tal-hniena tieghek hassar htijieti.

Ahsilni kollni mill-htija tieghi;

naddafni mid-dnub tieghi. R/.

Ohloq fija qalb safja, o Alla,

u spirtu qawwi gedded fija.

La twarrabnix minn quddiemek;

tnehhix minni l-ispirtu qaddis tieghek. R/.

Iftahli xufftejja, Sidi,

u fommi jxandar it-tifhir tieghek.

Is-sagrificcju tieghi, o Alla, hu l-qalb niedma;

qalb maqsuma u soghbiena ma twarrabhiex, o Alla. R/.

Reading 2    1 Tm 1:12-17

Beloved: I am grateful to him who has strengthened me, Christ Jesus our Lord, because he considered me trustworthy in appointing me to the ministry. I was once a blasphemer and a persecutor and arrogant, but I have been mercifully treated because I acted out of ignorance in my unbelief. Indeed, the grace of our Lord has been abundant, along with the faith and love that are in Christ Jesus. This saying is trustworthy and deserves full acceptance: Christ Jesus came into the world to save sinners. Of these I am the foremost.But for that reason I was mercifully treated, so that in me, as the foremost, Christ Jesus might display all his patience as an example for those who would come to believe in him for everlasting life. To the king of ages, incorruptible, invisible, the only God, honour and glory forever and ever.  Amen.

Qari II     mill-Ewwel Ittra lil Timotju 1, 12-17

Ghaziz, nizzi hajr lil Kristu Gesù Sidna, li tani l-qawwa ghal dan ix-xoghol u li deherlu li kienet tisthoqqli l-fiducja tieghu u ghamilni ministru tieghu, lili li qabel kont daghaj, persekutur u zebliehi tieghu. Izda sibt il-hniena, ghax dak li ghamilt ghamiltu bla ma kont naf, billi kont ghadni bla fidi. Anzi lili l-grazzja ta’ Sidna kienet moghtija bil-kotra, flimkien mal-fidi u mal-imhabba, li hi fi Kristu Gesù.Din hija kelma ta’ min jemminha u jilqaghha ghalkollox: li Kristu Gesù gie fid-dinja biex isalva l-midinbin; u fosthom, lili l-ewwel wiehed. Izda jien minhabba f’hekk sibt il-hniena, biex bija, bhala l-ewwel wiehed, Kristu Gesù juri s-sabar kollu tieghu, b’ezempju ghal dawk li kienu ghad iridu jemmnu fih biex ikollhom il-hajja ta’ dejjem.  Lis-Sultan ta’ dejjem, li ma jmutx u li ma jidhirx, lil Alla wahdu, gieh u glorja ghal dejjem ta’ dejjem! Ammen.  Il-Kelma tal-Mulej 

Gospel     Luke 15:1-32

Tax collectors and sinners were all drawing near to listen to Jesus, but the Pharisees and scribes began to complain, saying, “This man welcomes sinners and eats with them.” So to them he addressed this parable. “What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? And when he does find it, he sets it on his shoulders with great joy and, upon his arrival home, he calls together his friends and neighbors and says to them, ‘Rejoice with me because I have found my lost sheep.’ I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance. “Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it? And when she does find it, she calls together her friends and neighbors and says to them, ‘Rejoice with me because I have found the coin that I lost.’ In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents.” Then he said, “A man had two sons, and the younger son said to his father, ‘Father give me the share of your estate that should come to me.’ So the father divided the property between them. After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. When he had freely spent everything, a severe famine struck that country, and he found himself in dire need.  So he hired himself out to one of the local citizens who sent him to his farm to tend the swine. And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. Coming to his senses he thought, ‘How many of my father’s hired workers have more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father and I shall say to him, “Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers.”’ So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him. His son said to him, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’ But his father ordered his servants, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. Take the fattened calf and slaughter it. Then let us celebrate with a feast, because this son of mine was dead, and has come to life again; he was lost, and has been found.’ Then the celebration began. Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing. He called one of the servants and asked what this might mean. The servant said to him, ‘Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.’ He became angry, and when he refused to enter the house, his father came out and pleaded with him. He said to his father in reply, ‘Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends. But when your son returns, who swallowed up your property with prostitutes, for him you slaughter the fattened calf.’ He said to him, ‘My son, you are here with me always; everything I have is yours. But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.’”

Evangelju     Qari skond San Luqa 15, 1-32

F’dak iz-zmien, 1il-pubblikani u l-midinbin kienu jersqu lejnesù bi hgarhom biex jisimghuh. U kemm il-farizej u kemm il-kittieba kienu jgemgmu u jghidu: “Nies midinba jilqa’ ghandu dan u jiekol maghhom”. Gesù qabad u qalilhom din il-parabbola: “Min hu dak fostkom li jkollu mitt naghga u jitlef wahda minnhom, u ma jhallix id-disgha u disghin l-ohra fid-dezert biex imur wara l-mitlufa sa ma jsibha? U meta jsibha, jifrah biha u jerfaghha fuq spallejh, imur id-dar, isejjah ghandu lil hbiebu u l-girien, u jghidilhom: “Ifirhu mieghi, ghax sibt in-naghga li kienet intilfitli”. Nghidilkom li l-istess jigri fis-smewwiet: ikun hemm aktar ferh ghal midneb wiehed li jindem milli ghal disgha u disghin bniedem tajjeb li ma kellux bzonn ta’ ndiema. Jew min hi dik il-mara li jkollha ghaxar drakmiet u titlef wahda minnhom, li mhijiex sejra tixghel il-musbieh u tiknes id-dar, u tibqa’ tfittex bil-ghaqal sa ma ssibha? U meta ssibha, issejjah ghandha lil hbiebha u l-girien, u tghidilhom: “Ifirhu mieghi, ghax sibt id-drakma li kienet intilfitli”. Nghidilkom jien li l-istess ferh ikun hemm fost l-angli ta’ Alla ghal midneb wiehed li jindem”.  Qalilhom ukoll: “Kien hemm ragel li kellu zewg ulied. Iz-zghir qal lil missieru: “Missier, aghtini s-sehem li jmiss lili mill-gid”. U dak qassmilhom il-gid. Ma kinux ghaddew wisq granet, meta z-zghir sarr kollox u telaq minn beltu lejn pajjiz imbieghed, u hemmhekk berbaq gidu kollu f’hajja mtajra. Meta hela kulma kellu, fuq dak il-pajjiz waqa’ guh kbir, u beda jhoss ruhu fil-bzonn. U mar dahal ma’ wiehed minn dak il-pajjiz, li baghtu fir-raba’ tieghu jirgha l-hniezer. Kien jixtieq kieku jimla zaqqu mqar bil-harrub li kienu jieklu l-hniezer, imma hadd ma kien jaghtih. Imbaghad dahal fih innifsu u qal: “Kemm lavranti ma’ missieri ghandhom hobz bix-xaba’, u jien qieghed hawn immut bil-guh! Ha nqum u mmur ghand missieri, u nghidlu: Missier, dnibt kontra s-sema u kontra tieghek; ma jisthoqqlix izjed nissejjah ibnek; zommni b’wiehed mil-lavranti tieghek”. Qam, u telaq ghal ghand missieru.  Izda kif kien ghadu fil-boghod missieru lemhu u thassru, u b’girja wahda mar inxtehet fuq ghonqu u biesu. Qallu ibnu: “Missier, dnibt kontra s-sema u kontra tieghek; ma jisthoqqlix izjed nissejjah ibnek”. Izda l-missier qal lill-qaddejja tieghu: “Isaw! Gibulu l-isbah libsa u xidduhielu, libbsulu c-curkett f’sebghu u s-sandli f’riglejh! Gibu l-ghogol l-imsemmen u oqtluh, ha nieklu u naghmlu festa, ghax dan ibni kien mejjet u raga’ qam, kien mitluf u nstab!” U ghamlu festa. Mela ibnu l-kbir kien fl-ghalqa. Huwa u riega’ lura, kif wasal qrib id-dar sama’ daqq u zfin. Sejjah wiehed mill-qaddejja u staqsieh dak x’kien. Qallu dak: “Hawn huk, u missierek qatillu l-ghogol l-imsemmen, ghax raga’ kisbu qawwi u shih”. Hu inkorla, u ma riedx jidhol gewwa, izda missieru hareg jitolbu jidhol. Izda hu qal lil missieru: “Ara, ili dawn is-snin kollha naqdik, kelmtek ma ksirthielek qatt, u kieku qatt tajtni gidi lili biex naghmel ikla u nifrah ma’ hbiebi! 30Imbaghad jigi dan ibnek, li belaghlek gidek man-nisa zienja, u lilu toqtollu l-ghogol l-imsemmen!”. Wiegbu missieru: “Ibni, inti dejjem mieghi, u kulma hu tieghi huwa tieghek. Imma kien mehtieg li naghmlu festa u nifirhu, ghax dan huk kien mejjet u raga’ qam, kien mitluf u nstab”. Il-Kelma tal-Mulej 

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The Lord is Merciful and Compassionate

On this 24th Sunday of ordinary time, united by our faith in Christ, we have gathered in the presence of our Lord who is merciful and compassionate. The second preface of the weekday Mass says: “…Almighty and Eternal God, in goodness You created man, and when he was justly condemned, in mercy and love You redeemed him through Christ our Lord…” This is the summary of this Sunday’s message.

This Sunday, the church offers us another golden opportunity to reflect on God’s mercy and compassion. This is fully revealed in His son Jesus Christ. One important fact that runs through all the readings of this Sunday is the readiness of God to welcome and receive us irrespective of how much we have fallen and gone away from him.

In the first reading of next Sunday, we discover a God who is faithful to his vows. He also demonstrated that his love and mercy surpass his anger and judgement. As a merciful and compassionate father, God heard the prayers of Moses on behalf of his people. Hence, He fulfilled His promise that: “If my people, who are called by my name, will humble themselves and pray…I will hear from heaven, and I will forgive their sin….” (2 Chr 7:14).

A very important lesson we must learn from this reading is, the power of intercession for both ourselves and for others. Like Moses, the Christ we celebrate today, relentlessly continues to intercede for us every day. This is especially at the sacrifice of the Holy Mass. So, we must not be tired of interceding for one another and for our world before our merciful and compassionate Lord. So, we must approach Him in prayers always, reminding him of his promises as Moses did.

In the second reading Paul reminds us that, like himself, we are all products of God’s mercy. In this reading Paul recounted how his salvation was made possible through the intercession and mercy of Christ. Hence, like Paul, let us take advantage of this same saving mercy of God for our eternal salvation. Let us also be grateful to Him, who shows us mercy through Christ.

In Sunday’s gospel, Christ was accused of welcoming sinners. Through his action and parables, He demonstrated how merciful and compassionate he is towards us. In spite of our sins and stubbornness, Christ is willing to welcome us back to himself. Each day, He beckons us: “Come let us settle the matter, even though your sins are as red as crimson, you shall be as white as snow” (Is 1:18-19). Through his merciful and compassionate heart, He is ready to make all things new for us again. It does not matter what it will cost Him.

So, like the prodigal son, it is time to accept this invitation. It is time to return to the merciful and compassionate Lord whose mercy surpasses his judgment and wrath. God has made our return very easy through Jesus Christ. So, all we need is to realize ourselves.

Sincerely, and humbly we must make a very important decision like the prodigal son: “I will leave this place and go back to my father.” We must not be ashamed to return to God our father because: “His steadfast love never ceases, and His mercy never comes to an end. They are new every morning, and great is His faithfulness” (Lam 3:22-23).

Peace be with you all! Maranatha!

//////////////////////   This brief reflection was written by Fr. Canice Chukwuemeka, C.S.Sp, a Catholic priest and a member of the Congregation of the Holy Ghost Fathers and Brothers (Spiritans) of Puerto Rico &  Dominican Republic.