To pray or not to pray

« Sunday, October 27 »

Thirtieth Sunday in Ordinary Time

Lectionary: 150

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

Reading 1    =    Sirach 35:12-14, 16-18

The LORD is a God of justice,  who knows no favorites. Though not unduly partial toward the weak, yet he hears the cry of the oppressed.  The Lord is not deaf to the wail of the orphan, nor to the widow when she pours out her complaint. The one who serves God willingly is heard; his petition reaches the heavens. The prayer of the lowly pierces the clouds; it does not rest till it reaches its goal, nor will it withdraw till the Most High responds, judges justly and affirms the right,  and the Lord will not delay.

QARI I   =   mill-Ktieb ta’ Bin Sirak 35, 12-14.16-18

Il-Mulej hu mħallef, u ma jħarisx lejn l-uċuħ. Ma joqgħodx iħares lejn wiċċ dak li jkun b’dannu tal-fqir, u jagħti widen għat-talba tal-magħkus. Ma jagħlaqx widnejh għat-talba bil-ħnie a tal-iltim, jew tal-armla li tibki xortiha. Min jaqdi mill-qalb lil Alla jintlaqa’, u t-talba tiegħu titla’ m’ogħla s-sħab. It-talba tal-umli tinfed is-sħab, u ma toqgħodx bi kwietha qabel tasal qrib il-Mulej, u ma tiqafx qabel mal-Għoli jagħti widen, u jagħti raġun lill-ġusti u jagħmel ħaqq. Il-Kelma tal-Mulej

Responsorial Psalm     Psalm 34:2-3, 17-18, 19, 23

I will bless the LORD at all times;

his praise shall be ever in my mouth.

Let my soul glory in the LORD;

the lowly will hear me and be glad.

R. The Lord hears the cry of the poor.

The LORD confronts the evildoers,

to destroy remembrance of them from the earth.

When the just cry out, the Lord hears them,

and from all their distress he rescues them.

R. The Lord hears the cry of the poor.

The LORD is close to the brokenhearted;

and those who are crushed in spirit he saves.

The LORD redeems the lives of his servants;

no one incurs guilt who takes refuge in him.

R. The Lord hears the cry of the poor.

SALM RESPONSORJALI    -    Salm 33, 2-3.17-18.19 u 23

R/: Dan il-fqajjar sejjaħ u l-Mulej semgħu

Kull ħin inbierek il-Mulej;

tifħiru dejjem fuq fommi.

Bil-Mulej tiftaħar ruħi;

jisimgħu l-fqajrin u jifirħu! R/.

Il-ħarsa tal-Mulej fuq il-ħżiena,

biex jeqred minn fuq l-art tifkirithom.

Jgħajtu l-ġusti għall-għajnuna, u l-Mulej jismagħhom;

mid-dwejjaq kollha tagħhom jeħlishom. R/.

Qrib il-Mulej lejn dawk b’qalbhom maqsuma,

jgħin lil dawk b’ruħhom mifnija.

Jifdi l-Mulej il-ħajja tal-qaddejja tiegħu;

kull min jistkenn fih ma jkollux xi jpatti. R/.

Reading 2    -    2 Timothy 4:6-8, 16-18

Beloved: I am already being poured out like a libation,  and the time of my departure is at hand. I have competed well; I have finished the race; I have kept the faith. From now on the crown of righteousness awaits me, which the Lord, the just judge, will award to me on that day, and not only to me, but to all who have longed for his appearance. At my first defense no one appeared on my behalf, but everyone deserted me. May it not be held against them! But the Lord stood by me and gave me strength, so that through me the proclamation might be completed and all the Gentiles might hear it. And I was rescued from the lion's mouth. The Lord will rescue me from every evil threat and will bring me safe to his heavenly kingdom. To him be glory forever and ever. Amen.

QARI  2    -    mit-Tieni Ittra lil Timotju 4, 6-8. 16-18  

Għażiż, demmi ġa mxerred b’sagrifiċċju, u żmien it-tluq tiegħi wasal. Tqabadt it-taqbida t-tajba, temmejt il-ġirja, ħarist il-fidi. Mill-bqija hemm merfugħa għalija l-kuruna tal-ġustizzja, li biha f’dak il-Jum iħallasni l-Mulej, l-Imħallef ġust, u mhux lili biss, imma wkoll lil dawk kollha li jkunu għexu fl-imħabba tad-Dehra tiegħu. Fl-ewwel difiża tiegħi ħadd ma kien miegħi; kulħadd ħallieni. Jalla ma jkunx magħdud kontrihom! Imma l-Mulej waqaf miegħi u tani l-qawwa biex bis-saħħa tiegħi l-kelma tixxandar sal-aħħar u l-ġnus kollha jisimgħuha. Hekk jien sfajt meħlus minn ħalq l-iljun. Il-Mulej jeħlisni minn kull deni u jħarisni, sa ma nasal fis-saltna tiegħu tas-sema. Glorja lilu għal dejjem ta’ dejjem! Ammen. Il-Kelma tal-Mulej

Gospel    -   Luke 18:9-14

Jesus addressed this parable to those who were convinced of their own righteousness and despised everyone else. "Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector. The Pharisee took up his position and spoke this prayer to himself, 'O God, I thank you that I am not like the rest of humanity -- greedy, dishonest, adulterous -- or even like this tax collector. I fast twice a week, and I pay tithes on my whole income.' But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'O God, be merciful to me a sinner.' I tell you, the latter went home justified, not the former; for whoever exalts himself will be humbled, and the one who humbles himself will be exalted."

EVANĠELJU   -   Qari skont San Luqa 18, 9-14

F’dak iż-żmien, kien hemm uħud li kienu jafdaw fihom infushom li huma ġusti u kienu jmaqdru lill-oħrajn. Ġesù qalilhom din il-parabbola: “Żewġt irġiel, wieħed fariżew u l-ieħor pubblikan, telgħu fit-tempju biex jitolbu. Il-fariżew, wieqaf, talab hekk f’qalbu: “O Alla, niżżik ħajr li m’iniex bħall-bqija tal-bnedmin, ħalliela, inġusti, żienja, jew ukoll bħal dan il-pubblikan. Jiena nsum darbtejn fil-ġimgħa u nħallas l-għexur ta’ kulma ndaħħal”. Iżda l-pubblikan, bilwieqfa fil-bogħod anqas biss ried jerfa’ għajnejh lejn is-sema, imma beda jħabbat fuq sidru u jgħid: “O Alla, ħenn għalija, għax jien midneb!”. Ngħidilkom jien li dan, u mhux l-ieħor, niżel id-dar iġġustifikat. Għax kull min jitkabbar, jiċċekken; u min jiċċekken, jitkabbar”. l-Kelma tal-Mulej

///////////////////////////////  Reflection      

 The Pharisee and the Publican

Gospel Commentary by Fr Raniero Cantalamessa, OFM Cap, the Pontifical Household preacher.

This Sunday’s Gospel is the parable of the Pharisee and the publican. Those who attend Mass this Sunday will hear a commentary more or less of this type. The Pharisee represents the conservative who feels himself in line with God and man, and looks with contempt on his neighbour. The publican is the person who has committed an error, but he recognizes it and humbly asks God for forgiveness. The latter doesn’t think of saving himself on his own merits, but rather through the mercy of God. The preference of Jesus between these two is clear, as the last line of the parable indicates: The latter returns to his house justified, that is, forgiven and reconciled with God; the Pharisee returns home just as he left it — preserving his sense of righteousness, but losing God’s.

Hearing this commentary, and repeating it here, leaves me dissatisfied. It’s not because it is mistaken, but it doesn’t respond to our modern times. Jesus told these parables to those who were listening to him in the moment. In a culture charged with faith and religious practice like that of Galilee and Judea of his time, hypocrisy consisted in flaunting the observance of the law and of holiness, because these were the things that brought applause.

In our secularized and permissive culture, values have changed. What is admired and opens the path to success is the contrary of that other time: It is the rejection of traditional moral norms, independence, the liberty of the individual. For the Pharisees the key word was “observance” of the norms; for many, today, the key word is “transgression.” To say that an author, a book or a show is a “transgressor” is to give it one of the most desired compliments of today.

In other words, today we should turn the terms around to get at the original intention. The publicans of yesterday are the new Pharisees of today! Today the publican, the transgressor, says to God: “I thank you Lord, because I am not one of those believing Pharisees, hypocritical and intolerant, that worry about fasting, but in real life are worse than we are.” Paradoxically, it seems as if there are those who pray like this: “I thank you, Lord, because I’m an atheist!”

Rochefoucauld said that hypocrisy is the tribute that vice pays to virtue. Today it is frequently the tribute that virtue pays to vice. This is shown, in fact, especially among youth, who show themselves worse and more shameless than they are, so as not to appear less than others.

A practical conclusion, valid as much in the traditional interpretation alluded to at the beginning, as in the development given here, is this one: Very few — perhaps no one — are always in the role of the Pharisee or always in the role of the publican, that is, righteous in everything or sinners in everything. Most of us have a little of both in us. The worst thing would be to act like the publican in our daily lives and like the Pharisee in church. The publicans were sinners, men without scruple, who put money and business above everything else. The Pharisees, on the contrary, were, very austere and attentive to the law in their daily lives. We thus seem like the publican in daily life and the Pharisee in the temple, if, like the publican we are sinners, and like the Pharisee, we believe ourselves just.

If we must resign ourselves to being a little of both, then let us be the opposite of what we have just described: Pharisees in daily life and publicans in church! Like the Pharisee, we must try in daily life to not be thieves and unjust, but to follow God’s commandments and pay our dues; like the publican, when we are before God, we must recognize that the little that we have done is entirely God’s own gift, and let us implore, for ourselves and for all, God’s mercy.

////////////////////