HAPPY BIRTHDAY MARY!

Readings for Sunday, September 8^th

The Nativity of the Blessed Virgin Mary 

(National feast in Malta)

It-Twelid tal-Verġni Mqaddsa Marija

Reading 1       -  Micah 5:1-4a

The LORD says: You, Bethlehem-Ephrathah, too small to be among the clans of Judah, From you shall come forth for me one who is to be ruler in Israel; Whose origin is from of old, from ancient times. (Therefore the Lord will give them up, until the time when she who is to give birth has borne, And the rest of his brethren shall return to the children of Israel.). He shall stand firm and shepherd his flock by the strength of the LORD, in the majestic name of the  LORD, his God; And they shall remain, for now his greatness shall reach to the ends of the earth; he shall be peace. This is the Word of The Lord.

L-Ewwel Qari:

Qari mill-Ktieb tal-Profeta Mikea 5, 1-4a

Dan jgħid il-Mulej:  Int, Betlelhem, Efrata, ċkejkna biex  tkun fost il-familji ta' Ġuda, minnek għad joħroġli dak li jkun jaħkem f'Iżrael; hu għandu l-bidu tiegħu mill-qedem, sa minn dejjem.  Għalhekk il-Mulej jitlaqhom sa ma teħles dik li hi fl-uġigħ tal-ħlas;  imbagħad il-bqija ta' ħutu jerġgħu lura fost ulied Israel, u hu  joqgħod jirgħa l-merħla tiegħu bil-qawwa tal-Mulej, bis-sebħ ta' isem il-Mulej, Alla tiegħu.  U huma jgħammru, għax issa tkun kbira setegħtu  sat-trufijiet  tal-art.   U dan ikun is-sliem! Il-Kelma tal-Mulej

Responsorial Psalm   -    Isaiah 13:6ab, 6c

R. (Isaiah 61:10)    With delight I rejoice in the Lord.

Though I trusted in your mercy,
let my heart rejoice in your salvation.            R/

Let me sing of the LORD,

"He has been good to me."                         R/

Salm Responsjorali    -  Salm 12

            R/   Nifraħ b'ferħ kbir fil-Mulej!

Jien fit-tjieba tiegħek, Mulej, ittamajt;

tifraħ qalbi fis-salvazzjoni tiegħek.                      R/

Ngħanni lill-Mulej, għax għamilli l-ġid;

ngħanni lill-isem tal-Mulej, il-Għoli.                    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 those he predestined he also called; and those he called  he also justified; and those he justified he also glorified. This is the Word of The Lord.

It-Tieni Qari: mill-Ittra ta' San Pawl Appostlu lir-Rumani 8, 28-30

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

Gospel             -            Matthew   1, 1-16, 18-23

This is the genealogy of Jesus the Messiah the son of David, the son of Abraham: Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, Judah the father of Perez and Zerah, whose mother was Tamar, Perez the father of Hezron, Hezron the father of Ram, Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, Salmon the father of Boaz, whose mother was Rahab, Boaz the father of Obed, whose mother was Ruth, Obed the father of Jesse, and Jesse the father of King David. David was the father of Solomon, whose mother had been Uriah’s wife,  Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa,  Asa the father of Jehoshaphat, Jehoshaphat the father of Jehoram, Jehoram the father of Uzziah,  Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah,  Hezekiah the father of Manasseh, Manasseh the father of Amon, Amon the father of Josiah,  and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon. After the exile to Babylon: Jeconiah was the father of Shealtiel, Shealtiel the father of Zerubbabel,  Zerubbabel the father of Abihud, Abihud the father of Eliakim,  Eliakim the father of Azor,  Azor the father of Zadok, Zadok the father of Akim, Akim the father of Elihud, Elihud the father of Eleazar, Eleazar the father of Matthan,  Matthan the father of Jacob,  and Jacob the father of Joseph, the husband of Mary, and Mary was the mother of Jesus who is called the Messiah.   This is how the birth of Jesus the Messiah came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.  Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly. But after he had considered this, an angel of the Lord appeared to him in a dream and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.” All this took place to fulfill what the Lord had said through the prophet: “The virgin will conceive and give birth to a son, and they will call him Immanuel” (which means “God with us”).  This is the Word of The Lord.

L-Evanġelju - Qari mill-Evanġelju skont San Mattew 1, 1-16, 18-23

Ktieb in-nisel ta' Ġesu' Kristu, Bin David, bin Abraħam. Abraħam nissel 'l Iżakk,  Iżakk nissel 'il Ġakobb, Ġakobb nissel 'il Ġuda u 'l ħutu, Ġuda nissel 'l Aram, Aram nissel 'il Għaminabad,  Għaminabad nissel 'il Naħson, Naħson nissel 'il Salmon,  Salmon nissel 'il Bogħoż, minn Raħab, Bogħoż nissel 'il Għobed, minn Rut, Għobed nissel 'il  Ġesse. Ġesse nissel lis-sultan David, David nissel 'il Salamun, mill-mara ta' Urija,  Salamun nissel 'il Robogħam, Robogħam nissel 'l Abija, Abija nissel 'l Asa, Asa nisel 'il Ġosafat,  Ġosafat nissel 'il Ġoram, Ġoram nissel 'il Għużżija,  Għużżija nissel 'il Ġoatam, Ġoatam nissel 'l Aħaż,  Aħaż nissel 'il Ħeżekija, Ħeżekija nissel 'il Manasse,  Manasse nissel 'l Amon, Amon nissel 'il Ġosija, Ġosija nissel 'il Ġekonija u l-ħutu; kien żmien l-eżilju f'Babel. Wara l-eżilju f'Babel,  Ġekonija nissel 'il Salatjel, Salatjel nissel 'il Żorobabel,  Żorobabel nissel 'l Abihud, Abihun nissel 'l Eljakim, Eljakin nissel 'l Ażor, Ażor nissel 'il Sadok,  Sakok nissel 'l Akim, Akin missel 'l Elihud,  Elihud nissel 'l Elgħażar, Elgħażar nissel 'il Mattan,  Mattan nissel 'il Ġakobb, Ġakobb nissel 'il Ġużeppi, ir-raġel ta' Marija, li minnha twieled Ġesu', li jsejħulu Kristu. It-tnissel ta' Ġesu' Kristu sar hekk:  Ommu Marija, wara  li tgħarrest ma' Ġużeppi,  qabel ma marru joqgħodu flimkien, ħarġet tqila bil-ħidma tal-Ispirtu s-Santu.   Żewġha Ġużeppi, li kien raġel ġust u li ma riedx ixandarha quddiem kulħadd, għamel f'rasu li jibgħatha bil-moħbi tan-nies.   Wara li qatagħha li jagħmel hekk, deherlu anġlu tal-Mulej fil-ħolm u qallu:   "Ġużeppi, bin David, la tibżax tilqa' għandek lil Marija martek,għax  dak li tnissel fiha ġie bil-ħidma tal-Ispirtu s-Santu. Hi jkollha iben, u inti ssemmih Ġesu', għax hu jsalva l-poplu tiegħu minn dnubiethom." Dan kollu ġara biex iseħħ dak li kien qal il-Mulej permezz tal-profeta, meta qal: "Ara, ix-xebba tnissel u jkollha iben, u jsemmuh 'Ġhimmanu-El',  li bi lsinna jfisser 'Alla magħna'.   Il-Kelma tal-Mulej

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Commentary:

Birthday of Mary, the Mother of God

The Nativity of Our Lady, the Theotokos

This reading on the nativity of Mary, Our Lady,  known in the East as the Theotokos is an excerpt from a discourse by St. Andrew of Crete and is used in the Roman Catholic Office of Readings for the Feast of the Birth of the Virgin Mary on September 8. Saint Andrew of Crete calls the nativity of Mary as a turning point in the old covenant becoming the new, the frontier where types and symbols give way to reality.  This reading shows that September 8th was celebrated as the birthday of Mary, the mother of Jesus at least as early as the early 8th century.  Though the new testament tells us nothing about the birth of Mary, the nativity of Mary is recorded in the Protoevangelion of St. James, a second century work that is not part of the canon of Sacred Scripture.  There we are told that her parents were Saints Joachim and Ann.  The traditional place of the birth of the Blessed Virgin Mary is under the crusader Church of St. Ann in Jerusalem where Joachim and Anna were believed to have lived.  The Roman Catholic Church teaches that by a special act of Divine Providence, the birth of the Blessed Virgin Mary occured without the transmission of Original Sin.  This doctrine is known as the Immaculate Conception.

The fulfilment of the law is Christ himself, who does not so much lead us away from the letter but has lift us up to its spirit. For the law’s consummation was this, that the very lawgiver accomplished his work and changed letter into spirit, summing everything up in himself and, though subject to the law, living by grace. He subordinated the law, yet harmoniously united grace with it, not confusing the distinctive characteristics of the one with the other, but effecting the transition in a way most fitting for God. He changed whatever was burdensome, servile and oppressive into what is light and liberating, so that we should be enslaved no longer under the elemental spirits of the world, as the Apostle says, nor held fast as bondservants under the letter of the law.

This is the highest, all-embracing benefit that Christ has bestowed on us. This is the revelation of the mystery, this is the emptying out of the divine nature, the union of God and man, and the deification of the manhood that was assumed. This radiant and manifest coming of God to men most certainly needed a joyful prelude to introduce the great gift of salvation to us. The present festival, the birth of the Mother of God, is the prelude, while the final act is the fore-ordained union of the Word with flesh. Today the Virgin is born, tended and formed and prepared for her role as Mother of God, who is the universal King of the ages.

Justly, then, do we celebrate this mystery since it signifies for us a double grace. We are led toward the truth, and we are led away from our condition of slavery to the letter of the law. How can this be? Darkness yields before the coming of the light, and grace exchanges legalism for freedom. But midway between the two stands today’s mystery, at the frontier where types and symbols give way to reality, and the old is replaced by the new. Therefore, let all creation sing and dance and unite to make worthy contribution to the celebration of this day. Let there be one common festival for saints in heaven and men on earth. Let everything, mundane things and those above, join in festive celebration. Today this created world is raised to the dignity of a holy place for him who made all things. The creature is newly prepared to be a divine dwelling place for the Creator.

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Be Modest in what You do

Readings for September 1, 2013

Twenty-second Sunday in Ordinary Time 

It-22 Ħadd matul is-Sena – Sena 'Ċ'

Messalin C pp378

Reading 1                             SIRACH 3:17-18, 20, 28-29

My child, conduct your affairs with humility, and you will be loved more than a giver of gifts.  Humble yourself the more, the greater you are, and you will find favour with God. What is too sublime for you, seek not, into things beyond your strength search not. The mind of a sage appreciates proverbs, and an attentive ear is the joy of the wise. Water quenches a flaming fire, and alms atone for sins. This is the Word of The Lord.

L-Ewwel Qari     --   Bin Sirak 3, 17-20, 28-29

Ibni, kun ġwejjed fix-xogħol li tagħmel, u tkun maħbub iktar minn wieħed milqugħ min-nies. Akbar m'int, iktar għandek iċċekken, ruħek, U  ssib grazzja  quddiem il-Mulej. Ħafna huma l-imkabbrin u l-imsebbħin, imma l-Mulej jikxef lill-umli l-misteri tiegħu. Għax kbira hi s-setgħa tal-Mulej, imma msebbaħ min-nies umli. M'hemmx duwa għall-bniedem kollu kburija, għax din ħaxixa ħażina b'għeruqha mxenxla fih. Min għandu l-għerf jifhem il-proverbji u l-għaref ħerqan li jkollu min jisimgħu. Il-Kelma tal-Mulej         

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Responsorial Psalm                           PSalms 68:4-5, 6-7, 10-11

R. (cf. 11b) God, in your goodness,

you have made a home for the poor.

The just rejoice and exult before God;
they are glad and rejoice.
Sing to God, chant praise to his name;
whose name is the LORD.                                                                  R/

The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.                                             R/

A bountiful rain you showered down, O God, upon your inheritance;
you restored the land when it languished;
your flock settled in it;
in your goodness, O God, you provided it for the needy.            R/

Salm Responsorjali            (Salm 67)

                R/   O Alla, int ħejjejt dar għall-fqajjar.

Il-ġusti jithennew quddiem Alla,

jifirħu u jaqbżu bil-ferħ.

Għannu lil Alla, faħħru ismu,

Tgħaxxqu fil-Mulej, aqbżu bil-ferħ quddiemu!        R/

Missier l-iltiema u difensur tar-romol,

hekk hu Alla fl-għamara mqaddsa tiegħu.

Alla jagħti d-dar lil dawk li huma weħidhom,

U lill-ħabsin bir-riżq joħroġhom.                                R/

Xita bil-kotra inti bgħatt, O Alla, fuq l-art, wirt tiegħek,

U meta kienet bil-għatx inti ħjejtha.

Il-poplu tiegħek għammar fiha;

fi tjubitek o Alla, għall-fqajjar ħejjejtha,.                   R/          

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Reading 2                             HEBrews 12:18-19, 22-24A

Brothers and sisters:  You have not approached that which could be touched and a blazing fire and gloomy darkness  and storm and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them. No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering, and the assembly of the firstborn enrolled in heaven, and God the judge of all, and the spirits of the just made perfect, and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel. This is the Word of The Lord.

It-Tieni Qari                -   -Lhud 12, 18-19, 22-24

Ħuti,  intom ma rsaqtux lejn in-nar materjali u jħeġġeġ tas-Sinaj; lejn dak is-swied u d-dlam u r-riefnu; lejn dak id-daqq tat-tromba u l-ħoss ta' kliem, li dawk li kienu jisimgħuh talbu bil-ħerqa biex ma jkellimhomx aktar. Imma intom ersaqtu lejn il-muntanja ta’ Sijon u lejn il-belt ta’ Alla l-ħaj, li hi Ġerusalem tas-Sema; ersaqtu lejn eluf ta’ anġli f’ġemgħa ferrieħa, lejn il-ġemgħa tal-ulied ewlenin li isimhom hu miktub fis-sema,  lejn Alla, l-imħallef ta’ kulħadd; lejn l-erwieħ ta’ nies tajba u perfetti; lejn Ġesu’, il-medjatur ta’ patt ġdid. Il-Kelma tal-Mulej

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Gospel                                   LuKe 14:1, 7-14

On a sabbath Jesus went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. He told a parable to those who had been invited, noticing how they were choosing the places of honour at the table. “When you are invited by someone to a wedding banquet, do not recline at table in the place of honour.  A more distinguished guest than you may have been invited by him, and the host who invited both of you may approach you and say, ‘Give your place to this man,’ and then you would proceed with embarrassment to take the lowest place. Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table. For every one who exalts himself will be humbled, but the one who humbles himself will be exalted.” Then he said to the host who invited him, “When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbours, in case they may invite you back and you have repayment. Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous.” This is the Word of The Lord.

L-Evangelju           Luqa 14, 1, 7-14

Darba, kien is-Sibt, Ġesu’ daħal għand wieħed mill-kapijiet tal-Fariżej biex jiekol għandu, u huma qagħdu għajnejhom fih.Billi ra b’għajnejh kif il-mistednin bdew jagħżlu  l-postijiet ta’ quddiem fil-mejda,   qalilhom din il-parabbola: “Meta wieħed jistiednek għall-festa tat-tieġ, tmurx toqgħod fil-post  ta’ quddiem,  li ma jkunx hemm xi mistieden aqwa minnek mistieden minnu, u dak li jkun stieden lilek u lilu jiġu fuqek igħidlek, "Agħti l-post lil dan,"  u int imbagħad, b’regħxa ta’ mistħija fuqek, ikollok tieħu l-post ta’ l-aħħar. Għall-kuntrarju, meta tkun mistieden, mur inxteħet fil-post ta’ l-aħħar, biex meta jiġi dak li stiednek, jgħidlek,  "Ħabib, itla’ f’post ‘il fuq."   U dan ikun ta’ ġieħ għalik quddiem dawk kollha li  jkunu fil-mejda miegħek. Għax kull min jitkabbar, jiċċekken; u min jiċċekken, jitkabbar.” Imbaghad qal ukoll lil dak li kien stiednu:  “Meta tagħti ikla jew pranzu, tistedinx lil-ħbiebek jew lil ħutek jew lil qrabatek, anqas ġirien għonja,  għaxn għandhom mnejn imbagħad jistiednu lilek huma, u hekk iroddulek il-pjaċir li tkun għamiltilhom.Għall-kuntrarju,  meta tagħmel ikla, stieden il-foqra, Il-magħtubin, iz-zopop u l-għomja, u ħieni int, għax dawn ma għandhomx minn fejn iroddulek pjaċir bi pjaċir, imma jroddhulek   Alla meta l-ġusti jqumu għall-ħajja!” Il-Kelma tal-Mulej

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COMMENTARY

Father Cantalamessa on Modesty

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

Be Modest in What You Do!

The beginning of this Sunday's Gospel helps us to correct a widely diffused prejudice: "One Sabbath when he went to dine at the house of a ruler who belonged to the Pharisees, they were watching him." Reading the Gospel from a certain angle we have ended up making the Pharisees the prototype for all vices: hypocrisy, duplicity, falsity; Jesus' enemies par excellence. The terms "Pharisee" and "Pharisaical" have entered into the vocabulary of many languages with negative connotations.

Such an idea of the Pharisees is not correct. There were certainly many among them who corresponded to this negative image and it is with these that Jesus has serious problems. But not all of them were like this. Nicodemus, who comes to see Jesus one night and who later defended him before the Sanhedrin, was a Pharisee (cf. John 3:1; 7:50ff.). Saul was a Pharisee before his conversion and was certainly a sincere and zealous person then, if misguided. Gamaliel, who defended the apostles before the Sanhedrin, was a Pharisee (cf. Acts 5:34ff.).

Jesus' relationships with the Pharisees were not only conflictual. They often shared the same convictions, such as faith in the resurrection of the dead and the love of God and neighbour as the first and most important commandment of the law. Some, as we see in Sunday's Gospel, even invited Jesus to dinner at their house. Today there is agreement that the Pharisees did not want Jesus to be condemned as much as their rival sect, the Sadducees, who belonged to Jerusalem's priestly caste.

For all these reasons, it would be a very good thing to stop using the terms "Pharisee" and "Pharisaical" in a disparaging way. This would also help dialogue with the Jews who recall with great respect the role played by the Pharisees in their history, especially after the destruction of Jerusalem.

During the dinner that Sabbath, Jesus taught two important things: one directed to those who were invited and the other to their host. To the host Jesus says (perhaps privately or only in the presence of his disciples): "When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbours ..." This is what Jesus himself did when he invited the poor, the afflicted, the meek, the hungry, the persecuted -- the persons named in the beatitudes -- to the great banquet of the kingdom.

But this time I would like to focus on what Jesus says to the invitees. "When you are invited to a wedding feast, do not take a place of honour ..." Jesus does not intend to give a lesson in good manners here. Neither does he wish to encourage the subtle calculation of those who take a lower place with the secret hope of gaining a more honourable place from the host. The parable could deceive us if we do not think about the banquet and the host that Jesus has in mind. The banquet is the most universal one of the kingdom and God is the host.

In life, Jesus wants to say, Choose the last place, try to work more for the benefit of others than for your own benefit. Be modest in evaluating your merits, allow others to do this instead ("No one is a good judge of his own case"), and already in this life God will lift you up. He will lift you up in his grace; he will make you rise in the ranks of Jesus' friends and true disciples, which is the only thing that really matters.

He will also exalt you in the esteem of others. It is a surprising fact but a true one: It is not only God who "comes to the humble but holds the proud at a distance" (cf. Psalm 107:6); men do the same, whether or not they are believers. Modesty, when it is sincere and not affected, conquers, makes those who practice it loved, makes their company desirable, their opinion appreciated. True glory flees from those who seek it and seeks those who flee from it.

We live in a society that has an extreme need to hear this Gospel message of humility again. Running to take the first seats, perhaps without scruple using others as steppingstones, being opportunistic and viciously competitive -- these are things that are universally condemned but, unfortunately, they are also universally practiced. The Gospel has an impact on society, even when it speaks of humility and modesty.

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Enter through the Narrow Gate

Readings for:  August 25, 2013

 Twenty-first Sunday in Ordinary Time

Il-21 Ħadd matul is-Sena   -  SAena 'Ċ'

Messalin 'C' pp 372

Reading 1           -     Isaiah 66:18-21

Thus says the LORD: I know their works and their thoughts, and I come to gather nations of every  language;  they shall come and see my glory.  I will set a sign among them; from them I will send fugitives to the nations: to Tarshish, Put and Lud, Mosoch, Tubal and Javan, to the distant coastlands that have never heard of my fame, or seen my glory; and they shall proclaim my glory among the nations. They shall bring all your brothers and sisters from all the nations as an offering to the LORD, on horses and in  chariots, in carts, upon mules and dromedaries, to Jerusalem, my holy mountain, says the LORD, just as the Israelites bring their offering to the house of the LORD in clean vessels.  Some of these I will take as priests and Levites, says the LORD. This is the Word of The Lord.

L-Ewwel Qari    -    Isaija  66, 18-21

Dan igħid il-Mulej: Għad niġi niġbor il-ġnus kollha, u l-popli ta’ kull ilsien;  dawn jiġu u jaraw is-sebħ tiegħi. Jiena ngħolli għalihom sinjal, u nibgħat lil xi wħud mill-fdal ta’ Israel  ġħand il-ġnus, f’Tarsis, Put, Lud u Mesek, Ros, Tubal u Ġawan, u lejn ix-xtut imbiegħda li qatt ma semgħu bija, u qatt ma raw is-sebħ tiegħi,u huma jxandru  s-sebħ tiegħi qalb il-ġnus. U jġibu lil ħutkom kollha minn kull ġens, bħala offerta lill-Mulej; iġubhom fuq żwiemel u karrijiet, fuq suġġetti u bgħula u iġmla, għal fuq il-muntanja qaddisa tiegħi, ’Ġerusalem,  jgħid il-Mulej:  bħalma wlied Israel  iġibu l-offerti tal-qmuħ tagħhom f’ġarar indaf fit-Tempju tal-Mulej. U lil xi wħud minnhom neħodhom b’qassisin u leviti, igħid il-Mulej.  Il-Kelma tal-Mulej

Responsorial Psalm         -   Psalm 117:1, 2

R. (Mk 16:15) Go out to all the world and tell the Good News.

Praise the LORD all you nations;
glorify him, all you peoples                                                                R/

For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.                               R/

Salm Responsorjali                    -   Salm  116

                       

R/  Morru fid-dinja kollha, xandru l-Evanġelju

Faħħru  l-Mulej, intom ġnus kollha,

sebbħuh, intom  popli kollha.                                            R/

Għax kbira hi it-tjieba tiegħu magħna,

il-fedelta’ tal-Mulej tibqa' għal dejjem                             R/

Reading 2           -              Hebrews 12:5-7, 11-13

Brothers and sisters, You have forgotten the exhortation addressed to you as children: “My son, do not disdain the discipline of the Lord or lose heart when reproved by him; for whom the Lord loves, he disciplines;  he scourges every son he acknowledges.” Endure your trials as “discipline”; God treats you as sons. For what “son” is there whom his father does not discipline? At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.  So strengthen your drooping hands and your weak knees. Make straight paths for your feet,  that what is lame may not be disjointed but healed. This is the Word of The Lord.

It-Tieni Qari   -    mill-Ittra lil-Lhud    12, 5-7.11-13

Ħuti, insejtuha għalkollox il-kelma ta’ twissija li qalilkom  ta' wlied li intom:“Ibni, la twarrabx it-twiddib tal-Mulej, u la taqtax qalbek meta jċanfrek; għax il-Mulej iwiddeb ‘il min iħobb, jolqot lil kull min jilqa’ b’ibnu.”  Hu għall-edukazzjoni tagħkom li intom qegħdin tbatu!  Alla qiegħed jimxi magħkom ta’ wlied. Min hu dak l-iben li missieru ma jwiddbux? Tassew li  għalissa kull twiddiba ma tferraħniex, Imma  tnikkitna;  iżda mbagħad,  lil dawk li jkunu tħarrġu biha, hija  troddilhom il-frott ta’ ħajja mimlija bis-sliem u l-ġustizzja.    Mela erfgħu l-idejn merħija u l-irkobbtejn mitluqa tagħkom,  biex min hu zopp, ma joħroġx mit-triq, imma  jerġa’ jieħu saħħtu.  Il-Kelma tal-Mulej

Gospel                 -              Luke 13:22-30

Jesus passed through towns and villages, teaching as he went and making his way to Jerusalem. Someone asked him,  “Lord, will only a few people be saved?” He answered them, “Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough. After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply,  ‘I do not know where you are from. And you will say, ‘We ate and drank in your company and you taught in our streets.’ Then he will say to you,  ‘I do not know where you are from.  Depart from me, all you evildoers!’  And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God  and you yourselves cast out. And people will come from the east and the west  and from the north and the south and will recline at table in the kingdom of God. For behold, some are last who will be first, and some are first who will be last.” This is the Word of The Lord.

L-Evanġelju -  skont  San Luqa 13, 22-30

F’dak iż-żmien,  huwa u sejjer lejn Ġerusalemm, Ġesu’ għadda jgħallem f’xi bliet u rħula. U kien hemm wieħed qallu:   “Mulej, jaqaw ftit huma dawk li jsalvaw?”  U  huwa weġibhom:  “Tħabtu biex tidħlu mill-bieb id-dejjaq, għax kif ngħidilkom jien, ħafna għad ifittxu li jidħlu u ma jirnexxilhomx.  Għax meta sid id-dar ikun qam jagħlaq il-bieb, intom tibqgħu barra, u tibdew tħabbtu l-bieb u tgħidu,   "Mulej, iftħilna!"  Iżda hu jweġibkom u jgħid, “Ma nafx minn intom."   Imbagħad taqbdu tgħidulu, "Kilna u xrobna niegħek aħna, u int għallimt fil-pjazez tagħna."  Hu  jwieġeb u jgħidilkom, "Ma nafx mnejn intom; morru  minn quddiemi,  intom ilkoll li tagħmlu dak li mhux sewwa!’  Hemmhekk ikun hemm il-biki u t-tgħażżiż tas-snien, meta taraw lil Abraham u lil Iżakk u ‘l Ġakobb u l-profeti kollha fis-Saltna ta’ Alla, u intom imkeċċija ‘l barra.  U jiġu nies mill-Lvant u mill-Punent, mit-Tramuntana u n-Nofsinhar, u  joqogħdu għall-mejda fis-Saltna ta’ Alla.  U araw, hawn min hu ta’ l-aħħar u għad ikun l-ewwel, u hawn min hu tal-ewwel u għad ikun l-aħħar.  Il-Kelma tal-Mulej                    

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COMMENTARY

Father Cantalamessa on the Narrow Gate

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





Enter Through the Narrow Gate
There is a question that has always nagged believers: Will there be many or few people saved? During certain periods this problem became so acute as to cause some people terrible anxiety.

This Sunday's Gospel informs us that Jesus himself was once asked this question. "Jesus passed through towns and villages, teaching as he went and making his way to Jerusalem. Someone asked him, 'Lord, will only a few people be saved?'"

The question, as we see, focuses on the number -- How many will be saved? Will it be many or few? In answering the question, Jesus shifts the focus from "how many" to "how" to be saved, that is, by entering "through the narrow gate."

We see this same attitude in regard to Jesus' second coming. The disciples ask "when" the return of the Son of Man will happen and Jesus answers indicating "how" we should prepare ourselves for that return, and what to do during the time of waiting (cf. Matthew 24:3-4).

Jesus' way of responding to these questions is not strange or discourteous. He is just acting in the way of one who wants to teach his disciples how to move from a life of curiosity to one of true wisdom; from the allure of idle questions to the real problems we need to grapple with in life.

From this we already see the absurdity of those who, like the Jehovah Witnesses, believe they know the precise number of the saved: 144,000.

This number, which recurs in the Book of Revelation has a purely symbolic value (the square of 12 -- the number of the tribes of Israel -- multiplied by 1,000) and is explained by the expression that immediately follows: "A great multitude that no man could number" (Revelation 7:4, 9).

Above all, if 144,000 is really the number, then we can both close up shop. Above the gate to heaven there must be a sign like the ones parking lots put up: "Full."

If, therefore, Jesus is not so much interested in revealing to us the number of the saved as he is in telling us how to be saved, we can understand what he is trying to tell us here. In substance, there are two things: one negative and the other positive.

It is useless, or rather it is not enough, to belong to a certain ethnic group, race, tradition, or institution, not even the chosen people from whom the Savior himself comes. What puts us on the road to salvation is not a title of ownership ("We ate and drank in your presence..."), but a personal decision, followed by a consistent way of life. This is even more clear in Matthew's text which contrasts two ways and two gates, one narrow and the other wide (cf. Matthew 7:13-14).

Why are these ways respectively called "narrow" and "wide"? Is it perhaps that the way of evil is always easy and pleasant to follow and the way of goodness always hard and tiresome?

Here we must be careful not to cede to the usual temptation of believing that here below everything goes magnificently well for the wicked and everything goes terribly for the good.

The way of the wicked is wide, but only at the beginning. As one goes down this way it gradually becomes narrow and bitter. In any case, it becomes very narrow at the end because it finishes in a blind alley.

The joy that is experienced in it has the characteristic of diminishing more and more as one tastes it, and it finally causes nausea and sadness. We see this in certain forms of intoxication experienced in drugs, alcohol and sex. A larger dose or stronger stimulation is needed each time to produce pleasure of the same intensity.

Finally the organism no longer responds and it begins to break down, even physically.

The way of the just is instead narrow at the beginning, when one starts off on it, but it then becomes a spacious boulevard because hope, joy and peace of heart are found in it.

) © Innovative Media Inc. 

I have come to set the earth on fire...

Readings for August 18, 2013

Twentieth Sunday in Ordinary Time

Il-20 Ħadd matul is-Sena

Messalin Ċ pp 366

Reading 1 - Jeremiah 38:4-6, 8-10

In those days, the princes said to the king:  “Jeremiah ought to be put to death; he is demoralizing the soldiers who are left in this city, and all the people, by speaking such things to them; he is not interested in the welfare of our people, but in their ruin.”  King Zedekiah answered: “He is in your power”; for the king could do nothing with them.  And so they took Jeremiah and threw him into the cistern of Prince Malchiah, which was in the quarters of the guard, letting him down with ropes.  There was no water in the cistern, only mud, and Jeremiah sank into the mud. Ebed-melech, a court official, went there from the palace and said to him: “My lord king, these men have been at fault in all they have done to the prophet Jeremiah, casting him into the cistern.  He will die of famine on the spot, for there is no more food in the city.”  Then the king ordered Ebed-melech the Cushite to take three men along with him, and draw the prophet Jeremiah out of the cistern before he should die. This is the Word of The Lord.

l-Ewwel Qari - Profeta Geremija 38, 4-10

F’dak iż-żmien, il-prinċpijiet marru jgħidu lis-sultan: “Ħalli jiġi maqtul Geremija. għax b'dan il-kliem li qiegħed jgħidilhom qiegħed jaqta’ qalb is-suldatii li fadal f’din il-belt u qalb il-poplu kollu.   Tassew, bniedem  bħal dan mhuwiex  ifittex il-ġid ta’ dan il-poplu, imma l-qerda tieghu.”     U s-Sultan Sedekija qalilhom:  “Araw, f’idejkom, hu!   Għax   is-sultan ma jista' jagħmel xejn maghkom.” U ħadu lil Ġeremija u xeħtuh fil-bir ta’ Malakija, bin is-sultan; li kien fil-bitħa tal-għassa;  imbagħad lil Ġeremija  nizzluh bil-ħbula f’dan il-bir, ilma ma kienx fih, imma ħama biss; u Ġeremija għodos fil-ħama. Għebed-Melek ħareg mill-palazz tas-sultan,  mar ikellmu u qallu: “Sidi s-sultan, dawn in-nies ġiebu ruħhom ħażin  f’kulma għamlu lil Ġeremija l-profeta, li  xeħtuh fil-bir, u dalwaqt imut bil-ġuħ, għax ma baqax ħobż fil-belt”.  Is-sultan imbaghad ordna lil Ghebed-Melek il-Kusi u qallu: “Ħu mieghek tlitt irġiel minn dawn u mur tella’ lil Ġeremija, l-profeta, mill-bir, qabel ma jmut.”

Il-Kelma tal-Mulej

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Responsorial Psalm - Psalm 40:2, 3, 4, 18

R. (14b) Lord, come to my  aid!

 I have waited, waited for the LORD,

and he stooped toward me.                                 R/

The LORD heard my cry.
He drew me out of the pit of destruction,
out of the mud of the swamp;
he set my feet upon a crag;
he made firm my steps.                                      R/

And he put a new song into my mouth,
a hymn to our God.
Many shall look on in awe
and trust in the LORD.                                         R/

Though I am afflicted and poor,
yet the LORD thinks of me.
You are my help and my deliverer;
O my God, hold not back                                    R/

Salm Responsorjali                    - Salm 39 (40)

                                                   

R/     Mulej, fittex għinni. 

Ittamajt b’tama qawwija fil-Mulej,

Hu niżel ħdejja u sema’ l-ghajta tiegħi.            R/           

Minn bir waħxi tellagħni,

minn qalb il-ħama u t-tajn,

fuq il-blat  qegħidli riġlejja,

u saħħaħli l-mixi tiegħi.                                       R/

Qegħidli fuq fommi għanja ġdida,

għanja ta’ tifħir lil Alla tagħna.

Ħafna jaraw u ijimtlew bil-biża' tiegħu,

u jittamaw fil-Mulej.                                               R/

Jien, fqajjar u msejken,

għandi 'l Sidi jaħseb fija.

Inti l-għajnuna u l-ħelsien tiegħi;

iddumx ma tgħinni, Alla tieghi!                         R/

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Reading 2 - Hebrews 12:1-4

Brothers and sisters: Since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us while keeping our eyes fixed on Jesus, the leader and perfecter of faith. For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God.  Consider how he endured such opposition from sinners, in order that you may not grow weary and lose heart.  In your struggle against sin you have not yet resisted to the point of shedding blood. This is the Word of The Lord.

It-Tieni Qari  - Ittra lil-Lhud 12, 1-4

Ħuti,  ladarba aħna wkoll għandna madwarna shaba hekk kbira ta’ xhieda, ejjew inwarrbu minn kull xkiel u kull dnub li malajr ifixkilna, u b’qalbna qawwija, nibqghu niġru t-triq tal-prova li għandna quddiemna.Inżommu għajnejna merfugħa lejn Gesu’, li minnu tibda u fih tintemm il-fidi tagħna, hu li, flok l-hena li kellu quddiemu, qaghad għas-salib bla xejn ma qies il-għajb tiegħu, u issa  qiegħed fuq in-naħa tal-lemin tat-tron ta’ Alla. Aħsbu mela fih, li qagħad għal oppożizzjoni hekk kbira min-naħa tal-mindinbin, biex ma tegħjewx u ma taqtghux qalbkom. Sa issa, fil-ġlieda tagħkom kontra d-dnub, għad ma żammejtux hekk iebes li wasaltu  biex xerridtu demmkom. Il-Kelma tal-Mulej

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Gospel - Luke 12:49-53 

Jesus said to his disciples: “I have come to set the earth on fire,  and how I wish it were already blazing! There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished! Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. From now on a household of five will be divided, three against two and two against three; a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law.”  This is the Word of The Lord.

L-Evangelju  -  San Luqa 12, 49-53

D’dak iz-zmien, Ġesu’ qal lid-dixxipli tiegħu: "Nar ġejt inqiegħed fuq l-art u kemm nixtieq li ga qabad! Iżda hemm magħmudija li biha għandi nitghammed, u x’diqa għandi sa ma dan iseħħ! Taħsbu intom li jien ġejt inġib il-paci fid-dinja?  Le,  ngħidilkom, imma l-firda; għax mil-lum ‘il quddiem  ħamsa minn nies f’dar wahda  jkunu mifruda bejnithom,  tlieta kontra tnejn u tnejn kontra tlieta:  jinfirdu l-missier  kontra l-iben u l-iben kontra l-missier,  l-omm kontra l-bint  u l-bint kontra l-omm, omm ir-raġel kontra mart binha u  mart l-iben kontra omm żewġha.                 Il-Kelma tal-Mulej

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 COMMENTARY:   

Father Cantalamessa on Division

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

I have come to bring division to the earth

This Sunday’s Gospel reading contains some of the most provocative words ever spoken by Jesus: "Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. From now on a household of five will be divided, three against two and two against three; a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law."

And to think that the person who pronounced these words was the same whose birth was greeted by the words: "Peace on earth to men of good will," and that during his life he proclaimed: "Blessed are the peacemakers." The same person, when he was arrested, commanded Peter to "Put your sword back into its sheath!" (Matthew 26:52). How do we explain this contradiction?

It is very simple. It is a matter of seeing which peace and unity Jesus came to bring and which is the peace and unity he came to take away. He came to bring the peace and unity of the good, that which leads to eternal life, and he came to take away the false peace and unity, which serves only to lull the conscience to sleep and leads to ruin.

It is not that Jesus came purposefully to bring division and war, but his coming inevitably brings division and contrast because he places people before a decision. And, faced with the necessity of making a decision, we know that human freedom will react in different ways. Jesus’ word and person will bring to the surface that which is most hidden in the depths of the human heart. The elderly Simeon had predicted it, taking the baby Jesus in his arms: "Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted so that the thoughts of many hearts may be revealed" (Luke 2:35).

He himself will be the first victim of this contradiction, the first to suffer from the "sword" that he came to bring to the earth, he will give his life on account of it. After him the person most directly involved in this drama is Mary his mother, of whom Simeon says: "A sword will also pierce your soul."

Jesus himself distinguishes the two types of peace. He says to the apostles: "Peace I leave you, my peace I give to you; not as the world gives peace do I give peace to you. Do not let your heart be troubled and do not be afraid" (John 14:27). After having destroyed with his death the false peace and solidarity of the human race in evil and sin, he inaugurates the new peace and unity that is the fruit of the Holy Spirit. This is the peace that he offers to the disciples on Easter night, saying "Peace be with you!"

Jesus says that this "division" can also work its way into the family: between father and son, mother and daughter, brother and sister, daughter-in-law and mother-in-law. And, unfortunately, we know that this is sometimes painfully true. The person who has found the Lord and seriously wants to follow him often finds himself in the difficult situation of having to choose: Either make those at home happy and neglect God and religious practice or follow the latter and put himself in conflict with his own, who give him trouble for every little thing he does for God and piety.

But the contrast penetrates even deeper, within the person himself, and it becomes a struggle between flesh and spirit, between the call to egoism and sensuality, and that of conscience. The division and conflict begin inside of us. Paul illustrated this marvelously: "For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want" (Galatians 5:17).

Man is attached to his little peace and freedom, even if it is precarious and illusory, and this image of Jesus who comes to bring disruption carries the risk of making us indisposed toward Christ, considering him as an enemy of our tranquility. It is necessary to overcome this impression and realize that this too is Jesus’ love, perhaps the most pure and genuine love. 

 © Innovative Media Inc.