THE TREASURE OF GOD'S WILL

 Readings for Sunday, July 30, 2023

Seventeenth Sunday in Ordinary Time    Lectionary: 109

Is-Sbatax-il Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1                1 KINGS 3:5, 7-12

The LORD appeared to Solomon in a dream at night. God said, "Ask something of me and I will give it to you."  Solomon answered: "O LORD, my God, you have made me, your servant, king to succeed my father David; but I am a mere youth, not knowing at all how to act. I serve you in the midst of the people whom you have chosen, a people so vast that it cannot be numbered or counted. Give your servant, therefore, an understanding heart to judge your people and to distinguish right from wrong. For who is able to govern this vast people of yours?" The LORD was pleased that Solomon made this request. So God said to him: "Because you have asked for this— not for a long life for yourself, nor for riches, nor for the life of your enemies,but for understanding so that you may know what is right— I do as you requested. I give you a heart so wise and understanding that there has never been anyone like you up to now, and after you there will come no one to equal you."

Qari 1                 mill-Ewwel Ktieb tas-Slaten 3, 5.7-12

F’dak iż-żmien f’Gibgħon il-Mulej deher lil Salamun fil-ħolm bil-lejl. “Itlobni x’nagħtik”, qallu Alla. U wieġbu Salamun: “Mulej, Alla tiegħi, lili, qaddej tiegħek, għadek kemm qegħedtni sultan flok David missieri. Iżda jiena għadni daqsxejn ta’ żagħżugħ, bla ma naf mnejn għandi ngħaddi. Il-qaddej tiegħek sab ruħu f’nofs dan il-poplu li int għażilt, poplu hekk kotran li ħadd ma jista’ jgħoddu jew iqisu. Agħti, għalhekk, lill-qaddej tiegħek moħħ ħafif biex jifhem, biex jista’ jmexxi l-poplu tiegħek, u jagħraf it-tajjeb mill-ħażin; għax inkella min jasal biex imexxih, dan il-poplu tiegħek ta’ kotra hekk kbira?”.  Il-Mulej ħa gost li Salamun talab dil-ħaġa. Għalhekk qallu Alla: “Ladarba tlabt din il-ħaġa, u ma tlabtnix għomor twil, jew għana, jew il-ħajja tal-għedewwa tiegħek – iva, talli tlabt li tagħraf tifhem kif għandek tmexxi – hawn jien se nagħmel kif għedt int. Qed nagħtik moħħ għaref u għaqli, hekk li ħadd qablek ma kien hawn bħalek, u anqas warajk ma jkun hawn”. Il-Kelma tal-Mulej

Responsorial Psalm                PSALM 119:57, 72, 76-77, 127-128, 129-

I have said, O LORD, that my part
is to keep your words.
The law of your mouth is to me more precious
than thousands of gold and silver pieces.
R. Lord, I love your commands.

Let your kindness comfort me
according to your promise to your servants.
Let your compassion come to me that I may live,
for your law is my delight.
R. Lord, I love your commands.

For I love your command
more than gold, however fine.
For in all your precepts I go forward;
every false way I hate.
R. Lord, I love your commands.

Wonderful are your decrees;
therefore I observe them.
The revelation of your words sheds light,
giving understanding to the simple.
R. Lord, I love your commands. 

Salm Responsorjali                Salm 118 (119), 57.72.76-77.127-128.129-130

R/. (97a): Kemm inħobbha l-liġi tiegħek, Mulej

Mulej, dan hu sehmi,
li nħares il-kelma tiegħek.
Aħjar għalija l-liġi ta’ fommok
mill-eluf ta’ flejjes tad-deheb u l-fidda. R/.

Tkun it-tjieba tiegħek il-faraġ tiegħi,
skond il-wegħda li għamilt mal-qaddej tiegħek.
Tiġi fuqi tjubitek, biex ikolli l-ħajja;
għax il-liġi tiegħek hi l-għaxqa tiegħi. R/.

Għalhekk inħobb il-kmandamenti tiegħek,
Għalhekk jien nimxi dritt fuq il-preċetti tiegħek,
u nobgħod kull triq qarrieqa. R/.

aktar mid-deheb, mid-deheb l-aktar fin.

Tal-għaġeb huma l-preċetti tiegħek,
għalhekk tħarishom qalbi.
It-tifsir ta’ kelmtek jagħti d-dawl,
ifiehem lil min ma jafx. R/.

Reading 2                ROMANS 8:28-30

Brothers and sisters: We know that all things work for good for those who love God, who are called according to his purpose. For those he foreknew he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers and sisters. And those he predestined he also called; and those he called he also justified; and those he justified he also glorified. 

Qari 2                 mill-Ittra lir-Rumani 8, 28-30

Ħuti, aħna nafu li Alla, ma’ dawk li jħobbuh, ma’ dawk li huma msejħin skond il-providenza tiegħu, f’kollox jaħdem id f’id għall-ġid tagħhom. Għax lil dawk li hu għarafhom mill-bidu, ippredestinahom ukoll biex jieħdu s-sura fuq ix-xbieha ta’ Ibnu, ħalli dan ikun il-kbir fost ħafna aħwa; lil dawk li ppredestinahom, sejħilhom ukoll; lil dawk li sejħilhom, iġġustifikahom ukoll; lil dawk imbagħad li ġġustifikahom, igglorifikahom ukoll. Il-Kelma tal-Mulej

Gospel                 MATTHEW 13:44-52

Jesus said to his disciples:"The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant searching for fine pearls. When he finds a pearl of great price, he goes and sells all that he has and buys it.  Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind. When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away. Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous and throw them into the fiery furnace, where there will be wailing and grinding of teeth. "Do you understand all these things?" They answered, "Yes." And he replied, "Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old." 

Evanġelju                 Qari skond San Mattew 13, 44-52

F’dak iż-żmien Ġesù qal lid-dixxipli tiegħu: “Is-Saltna tas-Smewwiet tixbah lil teżor moħbi f’għalqa, li wieħed raġel isibu u jaħbih, u kollu ferħan imur ibigħ kull ma jkollu u jixtri dik l-għalqa. Tixbah ukoll is-Saltna tas-Smewwiet lil wieħed neguzjant ifittex ġawhar fin; meta sab ġawhra tiswa ħafna, mar biegħ kull ma kellu u xtara lilha.  Tixbah ukoll is-Saltna tas-Smewwiet lil xibka mitfugħa l-baħar li fiha jinġabar minn kollox. Meta timtela jtellgħuha x-xatt, u joqogħdu bilqiegħda, jiġbru fil-kannestri dak li jkun tajjeb u jarmu l-ħażin. Hekk jiġri fi tmiem id-dinja: l-anġli joħorġu jifirdu l-ħżiena mill-ġusti, u jixħtuhom fil-ħuġġieġa tan-nar; hemmhekk ikun hemm il-biki u t-tgħażżiż tas-snien.  Kollu fhimtuh dan?” “Iva”, qalulu. U hu qalilhom: “Għalhekk kull kittieb li jkun sar dixxiplu tas-Saltna tas-Smewwiet jixbah lil wieħed sid li, mill-ħażna tiegħu, joħroġ sew il-ġdid u sew il-qadim”. Il-Kelma tal-Mulej

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Eight-minute Homily by Fr Tony Kadavil    

SACRIFICING EVERYTHING TO DO THE WILL OF GOD

Introduction: 

Sunday’s readings teach us that Faith in Jesus as our God and Saviour and sacrificing everything in life to do the will of God are equivalent to discovering and possessing the most valuable treasure or the pearl of great price. In other words, keeping a personal relationship with Jesus, remaining in a state of grace, and sharing his view of life are the most beautiful and the most precious things in the world.

Scripture lessons summarized: 

The first reading tells us how the young King Solomon opted for the great treasure of accepting God to rule his life by doing His will. That is why he requested of God the gift of prudence, “an understanding heart to distinguish right from wrong,” so that he might govern God’s people properly. The Lord God was pleased with Solomon’s request and granted him “a wise and discerning heart” which enabled him to surpass everyone in wisdom. 

In the second reading, Paul teaches that “all things work for good for those who love God, who are called according to His purpose.” This is true of all who accept a close relationship with God as their greatest treasure. In the Gospel, using three mini parables and one concluding simile, Jesus teaches us that God’s Kingdom, is something of extraordinary value, like a hidden treasure or a costly pearl. Possessing that treasure demands from us a total commitment if we are to preserve it. 

The Kingdom of God is God’s reign in our hearts, in our lives, in our homes, in our society, and in our world. Only those who develop a searching mind and a heart willing to give up everything for the great treasure of God’s Kingdom will be rewarded. Through the first and second parables of the treasure and pearl, Jesus teaches us that identifying God’s will and living according to the Gospel (both with His grace), are the most precious and worthwhile things in life. Through Jesus and his Gospel, we come to know and understand the real meaning of life, the will of God for us each day, and the most important things we must do to secure our eternal salvation.

Life messages: 

1) We should live every moment in view of our precious goal. Most of the time, we are chasing false treasures such as money, social status, or worldly pleasures. Thus, the really valuable “pearl” of sharing in God’s life through Jesus here on earth and later in Heaven, is never found. Let us always remember that Heaven is within the reach of all of us who try to do the will of God, following the ordinary vocations of life and enjoying this world’s joys and pleasures within the framework of God’s Commandments. When we do this, we are already living in the Kingdom of Heaven while we are still on earth.

2) We need to take all precautions to keep our greatest treasure safe: We will be able to keep safe the treasure of our personal relationship with Jesus by accepting him every day as our God and Savior, by allowing God to have total control over our lives through our loving obedience to His will, by asking Him daily for the strengthening and guidance of His Holy Spirit, by talking to Him daily in prayer, by listening to Him in our meditative reading of the Bible, by getting reconciled to Him and others every day, asking pardon and forgiveness for our sins, by offering Him our lives on the altar during the Holy Mass, and by allowing Him to nourish our souls frequently, by receiving Jesus in Holy Communion

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WHEAT AND WEEDS

Readings for Sunday, July 23, 2023

Sixteenth Sunday in Ordinary Time
Lectionary: 106

Is-Sittax-il Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1                WISDOM 12:13, 16-19

There is no God besides you who have the care of all, that you need show you have not unjustly condemned. For your might is the source of justice; your mastery over all things makes you lenient to all. For you show your might when the perfection of your power is disbelieved; and in those who know you, you rebuke temerity. But though you are master of might, you judge with clemency, and with much lenience you govern us; for power, whenever you will, attends you. And you taught your people, by these deeds, that those who are just must be kind; and you gave your children good ground for hope that you would permit repentance for their sins.

Qari 1                   mill-Ktieb tal-Għerf 12, 13.16-19

M’hemmx Alla ieħor ħliefek, li jieħu ħsieb kollox biex ikollok turih li ma qtajtx il-ħaqq ħażin. Għax is-setgħa tiegħek hi l-għajn tal-ġustizzja, u, għax int Sid ta’ kollox, lil kulħadd tagħder. Int turi saħħtek ma’ min ma jemminx fil-kobor ta’ setegħtek: u trażżan ’il dawk li, għalkemm jafuha, iqumu kontriha. Għax sid il-qawwa, int tagħmel il-ħaqq bil-ħniena; lilna tmexxina bi tjieba kbira. Għalkemm għandek is-setgħa, issibha wkoll meta tridha. B’dan l-għemil int għallimt lill-poplu tiegħek, li l-ġust għandu jkun twajjeb.  Din hi t-tama sabiħa li inti tajt lil uliedek, li inti tagħti żmien għall-indiema ta’ dnubiethom. Il-Kelma tal-Mulej

Responsorial Psalm                    PSALM 86:5-6, 9-10, 15-16

You, O LORD, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.
R. Lord, you are good and forgiving.

All the nations you have made shall come
and worship you, O LORD,
and glorify your name.
For you are great, and you do wondrous deeds;
you alone are God.
R. Lord, you are good and forgiving.

You, O LORD, are a God merciful and gracious,
slow to anger, abounding in kindness and fidelity.
Turn toward me, and have pity on me;
give your strength to your servant. 
R. Lord, you are good and forgiving.

Salm Responsorjali                Salm 85 (86), 5-6.9-10.15-16a

R/. (5a): Mulej, inti twajjeb u taħfer

Int, Sidi, twajjeb u taħfer,
kollok tjieba għal kull min isejjaħlek.
Agħti widen, Mulej, għat-talba tiegħi,
isma’ l-leħen tal-ilfiq tiegħi. R/.

Il-ġnus kollha, li għamilt, jiġu jinxteħtu quddiemek,
u jsebbħu ismek, Sidi.
Għax kbir int, u għemejjel tal-għaġeb tagħmel;
int waħdek Alla! R/.

Int, Alla Sidi, ħanin u twajjeb,
iddum biex tagħdab, kollok tjieba u fedeltà.
Ħares lejja u ħenn għalija,
agħti qawwa lill-qaddej tiegħek. R/.

Reading 2                ROMANS 8:26-27

Brothers and sisters: The Spirit comes to the aid of our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes with inexpressible groanings. And the one who searches hearts knows what is the intention of the Spirit, because he intercedes for the holy ones according to God's will.

Qari 2                 mill-Ittra lir-Rumani  8, 26-27

Ħuti, l-Ispirtu, min-naħa tiegħu, jgħinna fin-nuqqas ta’ ħila tagħna. Għax aħna anqas biss nafu nitolbu kif imiss, imma l-Ispirtu stess jidħol għalina bit-talb tiegħu bi tnehid li ma jistax jitfisser bil-kliem; u Alla, li l-ħarsa tiegħu tinfed il-qlub, jaf x’inhi x-xewqa tal-Ispirtu; bit-talb tiegħu jidħol għall-qaddisin skond ma jrid Alla.  Il-Kelma tal-Mulej

Gospel                 MATTHEW 13:24-43

Jesus proposed another parable to the crowds, saying: "The kingdom of heaven may be likened to a man who sowed good seed in his field. While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off.  When the crop grew and bore fruit, the weeds appeared as well. The slaves of the householder came to him and said, 'Master, did you not sow good seed in your field? Where have the weeds come from?' He answered, 'An enemy has done this.' His slaves said to him, 'Do you want us to go and pull them up?' He replied, 'No, if you pull up the weeds you might uproot the wheat along with them. Let them grow together until harvest; then at harvest time I will say to the harvesters, "First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn."'"  He proposed another parable to them.  "The kingdom of heaven is like a mustard seed that a person took and sowed in a field. It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the 'birds of the sky come and dwell in its branches.'"  He spoke to them another parable. "The kingdom of heaven is like yeast that a woman took and mixed with three measures of wheat flour until the whole batch was leavened." All these things Jesus spoke to the crowds in parables. He spoke to them only in parables, to fulfill what had been said through the prophet: I will open my mouth in parables, I will announce what has lain hidden from the foundation of the world. Then, dismissing the crowds, he went into the house. His disciples approached him and said, "Explain to us the parable of the weeds in the field." He said in reply, "He who sows good seed is the Son of Man, the field is the world, the good seed the children of the kingdom. The weeds are the children of the evil one, and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels. Just as weeds are collected and burned up with fire, so will it be at the end of the age. The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers. They will throw them into the fiery furnace, where there will be wailing and grinding of teeth. Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear."

Evanġelju                Qari skond San Mattew 13, 24-43

F’dak iż-żmien, Ġesù qal lin-nies din il-parabbola: “Is-saltna tas-Smewwiet tixbah lil wieħed raġel li żara’ żerriegħa tajba fl-għalqa tiegħu. Iżda xħin in-nies kienu reqdin, ġie l-għadu tiegħu, żara’ s-sikrana qalb il-qamħ u telaq. Meta mbagħad il-qamħ nibet u ħareġ is-sbul, tfaċċat ukoll is-sikrana. Resqu l-qaddejja fuq sid l-għalqa u qalulu: “Sinjur, int mhux żerriegħa tajba żrajt fl-għalqa tiegħek? Mela dis-sikrana mnejn ġiet?”. Iżda hu qalilhom: “Dil-biċċa għamilhieli xi għadu tiegħi”. “Tridx immorru niġbruha?”, qalulu l-qaddejja. “Le, qalilhom, għax intom u tiġbru s-sikrana għandkom mnejn taqilgħu magħha l-qamħ ukoll. Erħulhom jikbru t-tnejn flimkien sal-ħsad; meta mbagħad jasal il-ħsad, ngħid lill-ħassada: Iġbru s-sikrana l-ewwel, u orbtuha qatta qatta għall-ħruq, imbagħad qiegħdu l-qamħ fil-maħżen tiegħi””.  Ġibilhom parabbola oħra u qalilhom: “Is-Saltna tas-Smewwiet tixbah lil żerriegħa tal-mustarda li wieħed raġel ikun qabad u żeragħha fl-għalqa tiegħu. Hija tabilħaqq l-iżgħar waħda fost iż-żrieragħ kollha, iżda meta tikber, tkun l-akbar waħda fost il-ħxejjex u ssir siġra, hekk li l-għasafar tal-ajru jiġu jbejtu fil-friegħi tagħha”.  Qalilhom parabbola oħra: “Is-Saltna tas-Smewwiet tixbah lil ftit ħmira li waħda mara tkun qabdet u ħalltet ma’ tliet sigħan dqiq sa ma tkun għoliet l-għaġna kollha”.  Dan kollu Ġesù qalu bil-parabboli lin-nies, u mingħajr xi parabbola ma kienx ikellimhom, biex hekk iseħħ dak li kien ingħad permezz tal-profeta, meta qal:  “Niftaħ fommi bil-parabboli, nitkellem fuq ħwejjeġ moħbija sa mit-twaqqif tad-dinja”.  Imbagħad ħalla n-nies u mar id-dar. Resqu lejh id-dixxipli tiegħu u qalulu: “Fissirhielna l-parabbola tas-sikrana fl-għalqa”. U weġibhom: “Dak li jiżra’ ż-żerriegħa t-tajba huwa Bin il-bniedem. L-għalqa hija d-dinja; iż-żerriegħa t-tajba huma wlied is-Saltna; is-sikrana huma wlied il-Ħażin, u l-għadu li żeragħha huwa x-Xitan. Il-ħsad ifisser tmiem id-dinja, u l-ħassada l-anġli. Mela bħalma s-sikrana jiġbruha u jaħarquha fin-nar, hekk isir fi tmiem id-dinja. Bin il-bniedem jibgħat l-anġli tiegħu, u huma jiġbru barra mis-Saltna tiegħu kull ma jġib it-tfixkil u kull min jagħmel il-ħażen, u jixħtuhom fil-ħuġġieġa tan-nar; hemmhekk ikum hemm il-biki u t-tgħażżiż tas-snien. Imbagħad il-ġusti jsiru jiddu bħax-xemx fis-Saltna ta’ Missierhom. Min għandu widnejn, ħa jisma!”. Il-Kelma tal-Mulej

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Eight-minute Homily for the Sixteenth Sunday of Year A - by Fr Tiny Kadavil

TRY NOT TO MAKE HASTY JUDGMENTS

Introduction: 

Sunday’s readings tell us about a very patient and compassionate God Who is hopeful that the so-called “weeds” among us will be converted. They warn us that we should not be in a hurry to eliminate such elements from the Church or society or the family based on unwarranted and hasty judgment.

Scripture lessons summarized: 

The first reading from the Book of Wisdom shows us a merciful and patient God, rather than the disciplining and punishing God presented in the book of Genesis. The second reading, taken from Paul’s letter to the Romans, reminds us that the Spirit of God constantly empowers us in our prayers and in our weakness. So, we should be patient with ourselves and with others.

Finally, in the Gospel parable of the wheat and the weeds, Jesus presents a wise and patient God who allows the good and the evil to coexist in the world until the harvest, and blesses the evil ones for the little good they may have done, so that they may come to conversion before their time ends: “Let the wheat and the weeds [darnel] grow together till the harvest time.” In other words, God is “delaying” the end of the world for repentant sinners, giving them more time, and offering them the graces of strength and good will so that they may get reconciled with Him. God calmly recognizes that there is evil in the world, but He sees that evil is no excuse for the good people not to do good with the power of God at their disposal. Through the parable of the wheat and the weeds in today’s Gospel, Jesus calls us to be patient with those who seem to us to fail to meet the high ethical standard expected of a Christian.

Life messages: 

    1) We need to practice patience and show mercy. Let us patiently and lovingly treat the “weeds” in our society as our brothers and sisters and do all in our power to put them back on the right road to Heaven, especially by our good example, encouragement and our fervent prayer for their conversion. Let us remember that most of us have been “weeds” in God’s field more than once, and God has showed us mercy. God is so merciful that He allows evil to exist in order that what is good may grow. He allows evil to exist also because He can turn it into good. Through the power of the Spirit, God can change even the ugliest thorn into a blossom of Faith. In God’s field, we have two responsibilities: to grow in grace, God’s favour, and to share His Word and love with others.

    2) We need to grow up as healthy wheat in God’s field, leaving the “weeds” for God to take care of. The Good News is that growth and maturity are probably the most effective forms of weed control. Our transparent and exemplary Christian lives will be a compelling challenge and a forceful invitation to evildoers to repent of their sinful lives and turn to a loving and forgiving God. Our acts of charity, kindness, mercy, encouragement, loving correction, and selfless service can prompt the “weeds” in our society to reassess their lives, modify them, and grow into useful members of society.

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SOWING SEEDS

Readings for Sunday, July 16, 2023

Fifteenth Sunday in Ordinary Time

Lectionary: 103

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

Reading 1                    ISAAC 55:10-11

Thus says the LORD: Just as from the heavens the rain and snow come down and do not return there till they have watered the earth, making it fertile and fruitful, giving seed to the one who sows and bread to the one who eats, so shall my word be that goes forth from my mouth; my word shall not return to me void, but shall do my will, achieving the end for which I sent it.

Qari 1                  mill-Ktieb tal-Profeta Isaija 55, 10-11

Dan jgħid il-Mulej: “Bħalma x-xita u s-silġ jinżlu mis-smewwiet, u ma jerġgħux lura mnejn ġew bla ma jsaqqu l-art, imma jġegħluha tnissel u tnibbet, u tagħti ż-żerriegħa lil min jiżra’ u l-ħobż lil min jiekol, hekk jiġri minn kelmti: hija toħroġ minn fommi, u ma terġax lura vojta, imma tagħmel dak li jogħġob lili, u ttemm dak li nkun bgħattha tagħmel”. Il-Kelma tal-Mulej

Responsorial Psalm                 PSALM 65:10, 11, 12-13, 14

You have visited the land and watered it;
greatly have you enriched it.
God's watercourses are filled;
you have prepared the grain.
R. The seed that falls on good ground will yield a fruitful harvest.

Thus have you prepared the land: drenching its furrows,
breaking up its clods,
Softening it with showers,
blessing its yield.
R. The seed that falls on good ground will yield a fruitful harvest.

You have crowned the year with your bounty,
and your paths overflow with a rich harvest;
The untilled meadows overflow with it,
and rejoicing clothes the hills.
R. The seed that falls on good ground will yield a fruitful harvest.

The fields are garmented with flocks
and the valleys blanketed with grain.
They shout and sing for joy.
R. The seed that falls on good ground will yield a fruitful harvest.

Salm Responsorjali                Salm 64 (65), 10abcd.10e-11.12-13.14

R/.  Iż-żerriegħa waqgħet f’art tajba, u għamlet il-frott

Inti żżur l-art u ssaqqiha,

u tagħniha bil-ġid tiegħek.
Il-wied ta’ Alla mimli bl-ilma,
il-qamħ tagħhom ħejjejtilhom. R/.

Hekk int tħejjiha:
issaqqi r-raddiet u twitti t-tub tagħha,
bl-irxiex trattabha u tberkilha ż-żrieragħ.
Fawwart is-sena bi tjubitek,
triqatek bil-ġid joqtru. R/.

Joqtru bin-nida l-mergħat tad-deżert,
u bil-ferħ jitħażżmu l-għoljiet.
Il-mergħat jimtlew bl-imrieħel,
il-widien jinksew bil-qamħ;
jgħajtu lkoll u jgħannu bil-ferħ! R/.

Reading 2                ROMANS 8:18-23

Brothers and sisters:  I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us. For creation awaits with eager expectation the revelation of the children of God; for creation was made subject to futility, not of its own accord but because of the one who subjected it, in hope that creation itself would be set free from slavery to corruption and share in the glorious freedom of the children of God. We know that all creation is groaning in labor pains even until now; and not only that, but we ourselves, who have the firstfruits of the Spirit, we also groan within ourselves as we wait for adoption, the redemption of our bodies.

Qari 2                  mill-Ittra lir-Rumani 8, 18-23

Ħuti, jiena għadni persważ li t-tbatijiet ta’ issa ma għandhom xejn x’jaqsmu mal-glorja li għad trid tidher fina. Il-ħlejjaq kollha qegħdin jistennew ħerqana r-rivelazzjoni ta’ wlied Alla; għax il-ħolqien jinsab taħt il-frugħa – mhux minn rajh, imma minħabba dak li xeħtu taħtha – bit-tama li l-ħlejjaq huma wkoll għad ikunu meħlusa mill-jasar tat-taħsir u jiksbu l-ħelsien tal-glorja ta’ wlied Alla. Aħna nafu li l-ħolqien kollu għadu s’issa jitniehed bl-uġigħ tal- ħlas; u mhux hu biss, imma wkoll aħna li għandna l-ewwel frott tal-Ispirtu, aħna wkoll nitniehdu fina nfusna waqt li nistennew l-adozzjoni ta’ wlied, il-fidwa ta’ ġisimna. Il-Kelma tal-Mulej

Gospel                 MATTHEW 13:1-23

On that day, Jesus went out of the house and sat down by the sea. Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore. And he spoke to them at length in parables, saying: "A sower went out to sow. And as he sowed, some seed fell on the path, and birds came and ate it up. Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep, and when the sun rose it was scorched, and it withered for lack of roots. Some seed fell among thorns, and the thorns grew up and choked it. But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold. Whoever has ears ought to hear." The disciples approached him and said, "Why do you speak to them in parables?" He said to them in reply, "Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted. To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away. This is why I speak to them in parables, because they look but do not see and hear but do not listen or understand. Isaiah's prophecy is fulfilled in them, which says: You shall indeed hear but not understand, you shall indeed look but never see. Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes, lest they see with their eyes and hear with their ears and understand with their hearts and be converted, and I heal them.  "But blessed are your eyes, because they see, and your ears, because they hear. Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it. "Hear then the parable of the sower. The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart. The seed sown on rocky ground is the one who hears the word and receives it at once with joy. But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away. The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit. But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold."

Evanġelju                 Qari skond San Mattew  13, 1-23

Dakinhar Ġesù ħareġ mid-dar, mar f’xatt il-baħar u qagħad bilqiegħda hemm. U nġabru madwaru folol hekk kbar ta’ nies li kellu jitla’ fuq dgħajsa u jinżel bilqiegħda fiha; in-nies qagħdu lkoll wieqfa fuq ix-xatt, u hu beda jkellimhom fuq bosta ħwejjeġ bil-parabboli. U qalilhom: “Darba wieħed bidwi ħareġ jiżra’. Huwa u jiżra’, xi żerrigħat waqgħu mal-mogħdija, ġew l-għasafar u naqqruhom kollha. Oħrajn waqgħu f’art kollha blat, fejn ma kienx hemm wisq ħamrija, u malajr nibtu, għax il-ħamrija ma kinitx fonda; iżda mbagħad telgħet ix-xemx, u nħarqu u nixfu, għax ma kellhomx għeruq. Oħrajn waqgħu qalb ix-xewk, u x-xewk kiber magħhom u ħonoqhom. Imma oħrajn waqgħu f’art tajba, u għamlu l-frott, min mija, min sittin, u min tletin. Min għandu widnejn, ħa jisma!”. Resqu lejh id-dixxipli u staqsew: “Għaliex tkellimhom bil-parabboli?”. Hu weġibhom: “Għax lilkom ingħata li tagħrfu l-misteri tas-Saltna tas-Smewwiet, iżda lilhom dan ma kienx mogħti. Għax kull min għandu, jingħatalu, u jkollu żżejjed ukoll; iżda min ma għandux, jitteħidlu saħansitra dak li għandu. Jien għalhekk inkellimhom bil-parabboli; għax iħarsu kemm iħarsu ma jarawx, u jisimgħu kemm jisimgħu ma jifhmux. U hekk isseħħ fihom il-profezija ta’ Isaija li tgħid, “Tisimgħu kemm tisimgħu ma tifhmux, u tħarsu kemm tħarsu ma tarawx. Għax il-qalb ta’ dan il-poplu twebbset; kienu tqal biex jisimgħu b’widnejhom, u għalqu għajnejhom li ma jmorrux jaraw b’għajnejhom, u jisimgħu b’widnejhom u jifhmu b’moħħhom, u hekk ibiddlu ħajjithom u jiena nfejjaqhom”. Intom, iżda, henjin għajnejkom, għax qegħdin jaraw; henjin widnejkom, għax qegħdin jisimgħu. Tassew, ngħidilkom, li bosta profeti u nies ġusti xtaqu jaraw dak li qegħdin taraw intom u ma rawhx, u jisimgħu dak li qegħdin tisimgħu intom, u ma semgħuhx! Mela isimgħuha intom il-parabbola ta’ dak li ħareġ jiżra’. Kull min jisma’ l-kelma tas-Saltna u ma jifhimhiex, jersaq il-Ħażin u jisraqlu dak li jkun inżera’ f’qalbu: dan huwa dak li nżera’ mal-mogħdija. Dak li nżera’ f’art kollha blat huwa dak li jisma’ l-kelma u jilqagħha minnufih bil-ferħ; imma għeruq ma jkollux fih innifsu, u għalhekk ftit idum; imbagħad jiġi fuqu l-għawġ, jew isib min iħabbtu minħabba l-kelma, u malajr jitfixkel. Dak li nżera’ qalb ix-xewk huwa dak li jisma’ l-kelma iżda l-inkwiet żejjed għall-ħwejjeġ tad-dinja u l-ġibda għall-ġid tal-art joħonqulu l-kelma, li għalhekk ma tagħmilx frott. Dak imbagħad li nżera’ f’art tajba huwa dak li jisma’ l-kelma u jifhimha; u tassew hu jagħmel il-frott; dan jagħmel mija, dak sittin, u l-ieħor tletin”. Il-Kelma tal-Mulej

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Reflection on Sunday's Readings by Fr. Tommy Lane  

WHERE DO WE FIT IN?

We are advised to take care of our heart, to watch our diet, to exercise, to undergo cardiovascular screening. But there is another heart, our spiritual heart. Jesus spoke often about our spiritual heart. Listen to some of what Jesus said about our heart:

"This people honours me with their lips, but their hearts are far from me" (Matt 15:8)

"…the things that come out of the mouth come from the heart, and they defile". (Matt 15:18)

"…from the heart come evil thoughts, murder, adultery, unchastity, theft, false witness, blasphemy." (Matt 15:19)

"You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind." (Matt 22:37)

"Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so." (Matt 19:8)

"So will my heavenly Father do to you, unless each of you forgives his brother from his heart.” (Matt 18:35)

"For where your treasure is, there also will your heart be." (Matt 6:21)

Clearly according to Jesus following him begins in our heart and if our spiritual heart is unwell, it hinders our response to Jesus. So Jesus quotes Isaiah in Sunday’s Gospel:  "Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes…"   (Matt 13:15)   

On another occasion we read that Jesus was grieved by peoples’ hardness of heart (Mark 3:5).

What is the state of our heart? 

Is our heart open to receiving the words of Jesus or are we hard of heart and a source of grief to Jesus? We like to think of ourselves as good people and in that sense we are the fertile soil that received the seed and produced much fruit. But since none of us is yet a saint, we each have areas in our heart in need of spiritual cardiac surgery. We can compare ourselves to the people in the parable to see where we stand.

The first type of person is this one:  "The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart." (Matt 13:19)   This seed unfortunately doesn’t even get a chance to sprout because it didn’t land on soil. There was a lack of understanding and the evil one stole away the word of God. Do we ever reject part of the message of the Gospel because we do not understand it? 

Do we say we are Catholic but due to lack of understanding the faith also give support to what contradicts Catholic teaching because we do not understood and think we know better? There are reasons why the Church teaches what she does. Have we allowed prejudice or lack of understanding to prevent us from seeking to understand, and so reject part of the Gospel? Whenever we reject part of the message of the Gospel, to use the words of Jesus today, the evil one has stolen the word from our heart.

The second type of person is this one: The seed sown on rocky ground is the one who hears the word and receives it at once with joy. But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away. (Matt 13:20-21)  This time the seed does get to sprout but when the cross comes— “tribulation or persecution”—we give up. Have we ever been moved at a parish mission or the Eucharistic Congress but did not continue to walk a new way with Jesus for some reason? Have we ever been moved in our heart by God through a good experience in Confession or at Mass or in private prayer, but we quickly went back to our old way of life because we could not see beyond some temporary difficulty or disappointment?

The third type of person is this one: The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit. (Matt 13:22)  It is “worldly anxiety and lure of riches” that in this case hinder our hearts from being receptive to Jesus. Are there times when we are too busy to pray? Have we missed Mass because we were too busy or made up some other excuse? Are we too busy to read the Bible? Whenever we put “worldly anxiety and lure of riches” before God the word dies.

Finally the fourth type of person is this one:  the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold. (Matt 13:23)   Thanks be to God that we each, in many ways, hear the word, understand it, and bear fruit.

There is some of each of these four types of person in us. We could be all four of these persons at once, or predominantly one of these types of person for a certain time of life. We can do some cardiac surgery on our spiritual hearts so that misunderstanding and prejudice, or disappointment and the cross, or worldly anxiety and the lure of riches will not render our hearts unfertile soil for the Jesus’ words, so that we do not grieve Jesus: the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold. (Matt 13:23)

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REALLY KNOWING GOD

 Readings for Sunday, July 9, 2023

Fourteenth Sunday in Ordinary Time

Lectionary: 100

L-Erbatax-il Ħadd taż-Żmien ta’ Matul is-Sena

                                                           Reading 1                ZECHARIAH 9:9-10

Thus says the LORD:  Rejoice heartily, O daughter Zion, shout for joy, O daughter Jerusalem! See, your king shall come to you; a just savior is he, meek, and riding on an ass, on a colt, the foal of an ass. He shall banish the chariot from Ephraim, and the horse from Jerusalem; the warrior's bow shall be banished, and he shall proclaim peace to the nations. His dominion shall be from sea to sea, and from the River to the ends of the earth.

Qari 1                 mill-Ktieb tal-Profeta Żakkarija 9, 9-10

Dan jgħid il-Mulej: “Ifraħ kemm tiflaħ, bint Sijon, għajjat bil-ferħ, bint Ġerusalemm! Ara, is-sultan tiegħek ġej għandek; ġust u rebbieħ, umli u riekeb fuq ħmar, fuq felu ta’ ħmara. Hu jeqred il-karru minn Efrajm u ż-żiemel minn Ġerusalemm; jinqered il-qaws tal-gwerra. Hu jxandar il-paċi lill-ġnus, il-ħakma tiegħu tkun minn baħar sa baħar, u mix-xmara tal-Ewfrat sat-trufijiet”. Il-Kelma tal-Mulej

Responsorial Psalm                PSALM 145:1-2, 8-9, 10-11, 13-14

I will extol you, O my God and King,
and I will bless your name forever and ever.
Every day will I bless you,
and I will praise your name forever and ever.
R. I will praise your name for ever, my king and my God.

The LORD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.
R. I will praise your name for ever, my king and my God.

Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.
R. I will praise your name for ever, my king and my God.

The LORD is faithful in all his words
and holy in all his works.
The LORD lifts up all who are falling
and raises up all who are bowed down.
R. I will praise your name for ever, my king and my God.

Salm Responsorjali                 Salm 144 (145), 1-2.8-9.10-11.13cd-14

R/. (1): Mulej, inbierek ismek għal dejjem

Ħa nkabbrek, Alla tiegħi, sultan,
u nbierek ismek għal dejjem ta’ dejjem.
Kuljum irrid inbierkek,
u nfaħħar ismek għal dejjem ta’ dejjem. R/.

Twajjeb u ħanin il-Mulej,
idum biex jagħdab u kollu tjieba.
Twajjeb ma’ kulħadd il-Mulej,
tjubitu fuq kull ma għamel. R/.

Kull ma għamilt iroddlok ħajr, Mulej;
iberkuk il-ħbieb tiegħek kollha.
Is-sebħ tas-saltna tiegħek ixandru,
fuq is-setgħa tiegħek jitkellmu. R/.

Ta’ kelmtu l-Mulej fil-wegħdiet tiegħu kollha,
twajjeb f’dak kollu li għamel.
Iwieżen il-Mulej lil kull min se jaqa’,
iqajjem lil kull min hu mitluq. R/.

Reading 2                ROMANS 8:9, 11-13

Brothers and sisters: You are not in the flesh; on the contrary, you are in the spirit, if only the Spirit of God dwells in you. Whoever does not have the Spirit of Christ does not belong to him. If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you. Consequently, brothers and sisters, we are not debtors to the flesh,  to live according to the flesh. For if you live according to the flesh, you will die, but if by the Spirit you put to death the deeds of the body, you will live.

Qari 2                 mill-Ittra lir-Rumani 8, 9.11-13

Ħuti, intom ma intomx taħt il-ħakma tal-ġisem, imma tal-Ispirtu, ladarba hemm l-Ispirtu ta’ Alla jgħammar fikom. Jekk xi ħadd ma għandux fih l-Ispirtu ta’ Kristu, dan mhuwiex tiegħu. Jekk l-Ispirtu ta’ dak li qajjem lil Ġesù mill-imwiet jgħammar fikom, Alla stess li qajjem lil Kristu mill-imwiet iqajjem għall-ħajja wkoll il-ġisem mejjet tagħkom, bis-saħħa tal-Ispirtu li jgħammar fikom. Hekk mela, ħuti, aħna m’aħniex midjunin mal-ġisem biex ngħixu skond il-ġisem. Għax jekk tgħixu skond il-ġisem, tmutu; imma jekk tmewtu l-għemil tal-ġisem bl-Ispirtu, tgħixu. Il-Kelma tal-Mulej 

Gospel                 MATTHEW 11:25-30

At that time Jesus exclaimed: "I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to little ones. Yes, Father, such has been your gracious will. All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him." "Come to me, all you who labour and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light."  

Evanġelju                Qari skond San Mattew 11, 25-30

F’dak iż-żmien Ġesù qabad u qal: “Infaħħrek, Missier, Sid is-sema u l-art, għax inti dawn il-ħwejjeġ ħbejthom lil min għandu l-għerf u d-dehen u wrejthom liċ-ċkejknin. Iva, Missier, għax lilek hekk għoġbok. Kollox kien mogħti lili minn Missieri, u ħadd ma jagħraf lill-Iben jekk mhux il-Missier, kif ħadd ma jagħraf lill-Missier jekk mhux l-Iben u dak li lilu l-Iben irid jgħarrafhulu.  Ejjew għandi, intom ilkoll li tinsabu mħabbtin u mtaqqlin, u jiena nserraħkom. Ħudu fuqkom il-madmad tiegħi u tgħallmu minni, għaliex jiena ta’ qalb ħelwa u umli, u intom issibu l-mistrieħ għal ruħkom. Għax il-madmad tiegħi ħelu u t-toqol tiegħi ħafif”.  Il-Kelma tal-Mulej

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Eight -minute Reflection on Sunday's Readings by Fr. Tony Kadavil 

TAKE MY YOKE.... AND REST              

Introduction: 

During the U. S. Independence Day celebrations (held on Saturday), Americans probably heard all - or part - of Emma Lazarus’ poem inscribed on the base of the Statue of Liberty: “Give me your tired, your poor, your huddled masses yearning to breathe free…. Send these, the homeless tempest-tossed to me.” (https://youtu.be/rsRemx7ANg4) This Sunday’s readings, especially the Gospel, give the same message in a more powerful way: “Take my yoke . . . and you will find rest.” 

Scripture lessons summarized: 

In the first reading, the prophet Zechariah consoles the Jews living in Palestine under Greek rule, promising them a “meek” Messianic King of peace riding on a donkey, who will give them rest and liberty. The Responsorial Psalm (Ps 145) praises and thanks a kind and compassionate God Who “raises up those who are bowed down” under heavy yokes. 

In the second reading, Paul tells the first-century Christian community  in Rome about two yokes, namely, the “flesh” and the “Spirit,” and he challenges them to reject the heavy and fatal yoke of the flesh and accept the light yoke of the Spirit of Jesus. Christian spirituality, according to Paul, proceeds from the initiative of the Holy Spirit and means living in the realm of the “Spirit” as opposed to the “flesh.” 

In the Gospel, Jesus offers rest to those “who labour and are burdened” if they will accept his “easy yoke and light burden.” By declaring that his “yoke is light,” Jesus means that whatever God sends us is made to fit our needs and our abilities exactly. The second part of Jesus’ claim is: “My burden is light.” Jesus does not mean that the burden is easy to carry, but that it is laid on us in love, that it is meant to be carried in love, and that love makes even the heaviest burden light.

Life messages:  

1) We need to unload our burdens on the Lord. This “unloading” is the main purpose of our personal and family prayers and is one of the functions of Divine Worship in the Church. During our daily prayers in the evening, we ask God’s forgiveness for the sins and failures of day and receive the consoling assurance that we are reconciled with God and our fellow human beings. During the Holy Mass in our parish Church, we place our stress-filled lives on the altar and allow Jesus to cool down the overheated radiators of our hectic lives.  We also unload the burdens of our sins and worries on the altar and offer them and ourselves to God during the Holy Mass.

 2) We need to be freed from unnecessary burdens: Jesus lays the light burden of his commandment of love on us and yokes us with himself, giving us his strength through the Holy Spirit to fulfill that commandment. Jesus is also interested in lifting off our backs the burdens that suck the life out of us, so that he can place around our necks his own yoke that brings to us and to others through us, new life, new energy, and new joy. We are called, not only to find peace, refreshment and rest for ourselves, but also to live the kind of life through which others, too, may find God's peace, God's refreshing grace, and the joy of placing their lives in God's hands. 

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