It-28 Ħadd matul is-Sena
Messalin C pp 416
Naaman
went down and plunged into the Jordan Israel
1 Lezzjoni - Tieni Ktieb tas-Slaten 5, 1-17
F'dak
iż-żmien, Nagħman,
il-kmandant tal-eżerċitu tas-Sultan ta' Aram
Responsorial
Psalm - PSalm 98:1, 2-3, 3-4
R.
(cf. 2b) The
Lord has revealed to the nations his saving power.
Sing to the LORD a new song,
for he has done wondrous deeds;
his right hand has won victory for him,
his holy arm. R/.
The
LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house ofIsrael
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of
All
the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands:
break into song; sing praise. R/
the salvation by our God.
Sing joyfully to the LORD, all you lands:
break into song; sing praise. R/
Salm Responsorjali -
Salm 97 (98)
R/ Il-Mulej għarraf
is-salvazzjoni lill-ġnus.e
Għannu lill-Mulej għanja ġdida;
għax għamel ħwejjeġ tal-għaġeb.
Ġibitlu r-rebħa l-leminija
tiegħu,
u d-driegħ imqaddes tiegħu. R/
Għarraf il-Mulej
is-salvazzjoni tiegħu,
f'għajnejn il-ġnus wera l-ġustizzja tiegħu.
Ftakar fit-tjieba u
l-fedelta' tiegħu
mal-poplu ta' Iżrael. R/
L-art kollha, minn
rat is-salvazzjoni ta' Alla tagħna.
Għajtu bil-ferħ lill-Mulej
fl-art kollha,
infexxu fil-hena, iffirħu u għannu! R/
Reading
2 - 2 Timothy 2:8-13
Beloved: Remember Jesus Christ, raised from the dead,
a descendant of David: such is my gospel, for which I am suffering, even to the
point of chains, like a criminal. But the word of God is not chained. Therefore,
I bear with everything for the sake of those who are chosen, so that they too
may obtain the salvation that is in Christ Jesus, together
with eternal glory. This saying is trustworthy: If we have died with him we
shall also live with him; if we persevere we shall also reign with him. But if
we deny him he will deny us. If we are unfaithful he remains faithful, for he
cannot deny himself. This is the Word of
The Lord.
2 Lezzjoni
- Tieni Ittra lil Timotju 2, 8 - 13
Għażiż, ftakar f'Ġesu' Kristu,
li qam mill-imwiet, li hu min-nisel ta' David, skond l-vanġelju li ħabbart
jien. Għalih jien qiegħed inbati sa
l-irbit tal-ktajjen bħallikieku
għamilt xi
delitt. Imma l-kelma ta' Alla mhijiex
marbuta! Għalhekk kollox nieħu bis-sabar għall-imħabba ta' dawk
li Alla għażel, biex huma
wkoll jiksbu s-salvazzjoni, li hi ta' glorja għal dejjem fi Kristu Ġesu'. Din hi
kelma ta' min joqgħod fuqha: jekk aħna mitna miegħu, għad ngħixu miegħu wkoll; jekk
insofru bis-sabar, għad inslatnu miegħu wkoll;
jekk niċħduh, jiċħadna hu wkoll;
jekk nonqsu mill-kelma li tajna, hu jibqa' jżomm kelmtu; għax hu ma
jistax iqarraq bih innifsu. Il-Kelma tal-Mulej
Gospel - LuKe 17:11-19
As
Jesus continued his journey to Jerusalem , he travelled
through Samaria and Galilee . As he was entering a village, ten lepers met
him. They stood at a distance from him and raised their voices, saying, "Jesus,
Master! Have pity on us!" And when
he saw them, he said, "Go show yourselves to the priests." As they
were going they were cleansed. And one of them,
realizing he had been healed, returned, glorifying God in a loud voice; and he fell at the feet of Jesus and thanked
him.
He was a Samaritan. Jesus said in reply,
"Ten were cleansed, were they not? Where are the other nine? Has
none but this foreigner returned to give thanks to God?" Then
he said to him, "Stand up and go; your faith has saved you." This is the Word of The Lord.
L-Evanġelju - San Luqa 17, 11-19
Ġara li huwa u sejjer lejn
Ġerusalem,Ġesu għadda minn Qum u
mur; il-fidi tiegħek salvatek." Il-Kelma tal-Mulej
………………………………….
COMMENTARY:
What Use Are Miracles?
Commentary for the 28th Sunday in Ordinary Time by Fr Raniero Cantalamessa, OFM Cap
While Jesus was on his way to Jerusalem
Let us say that prerogative to do miracles is one of the most attested in Jesus' life. Perhaps the most dominant idea that the people had of Jesus during his life, more dominant than that of a prophet, was that of a miracle worker. Jesus himself presents this fact as proof of the Messianic authenticity of his mission: "The blind see, the lame walk, the lepers are healed, the deaf hear, the dead are raised" (cf. Matthew 11:5). Miracles cannot be eliminated from Jesus' life without destroying the plot of the whole Gospel.
Together with accounts of the miracles, Scripture offers us criteria for judging their authenticity and purpose. In the Bible, miracles are never ends in themselves; much less are they supposed to elevate the person who does them and show off his extraordinary powers, as is almost always the case with healers and wonder workers who advertise themselves. Miracles are rather an incentive for and a reward of faith. It is a sign and it must serve to draw attention to what it signifies. This is why Jesus is saddened when, after having multiplied the loaves of bread, he sees that they did not understand what this was a sign of (cf. Mark 6:51).
In the Gospel itself, miracles are ambiguous. Sometimes they are regarded positively and sometimes negatively -- positively, when they are welcomed with gratitude and joy, when they awaken faith in Christ and hope in a future world without sickness and death; negatively, when they are asked for or demanded for faith. "What sign do you do that we might believe in you?" (John 6:30). This ambiguity continues in a different form in today's world. On the one hand, there are those who seek out miracles at all costs; it is always a hunt for the extraordinary, and people stop at their immediate utility. On the other hand, their are those who deny miracles altogether; indeed they look upon miracles with a certain irritation, as if it were a manifestation of degenerate religiosity, without recognizing that in doing so they are pretending to teach God himself what is true religiosity and what isn't.
Some recent debates that have arisen around the Padre Pio phenomenon have shown how much confusion is still around today about miracles. It is not true, for example, that the Church considers every unexplainable event a miracle (we know that even the medical world is full of this!). It considers as miracles only those unexplainable facts that, because of the circumstances in which they take place (which are rigorously ascertained), have the character of a divine sign, that is, they give confirmation to someone or an answer to a prayer. If a woman, who is without pupils from birth begins to see at a certain point while still being without pupils, this can be cataloged as an unexplainable fact. But if this happens while she is confessing to Padre Pio, as did in fact happen, then it is no longer possible to speak simply of an unexplainable fact.
Our atheist friends with their critical attitude in regard to miracles make a contribution to faith itself because they make us attentive to easy falsifications in this area. But they too must guard against an uncritical attitude. It is just as mistaken always to believe whatever is claimed as a miracle as it is always to refuse to believe without looking at the evidence. It is possible to be credulous but it is also possible to be ... incredulous, which is not very different.
* * *
© Innovative Media Inc.
Let us say that prerogative to do miracles is one of the most attested in Jesus' life. Perhaps the most dominant idea that the people had of Jesus during his life, more dominant than that of a prophet, was that of a miracle worker. Jesus himself presents this fact as proof of the Messianic authenticity of his mission: "The blind see, the lame walk, the lepers are healed, the deaf hear, the dead are raised" (cf. Matthew 11:5). Miracles cannot be eliminated from Jesus' life without destroying the plot of the whole Gospel.
Together with accounts of the miracles, Scripture offers us criteria for judging their authenticity and purpose. In the Bible, miracles are never ends in themselves; much less are they supposed to elevate the person who does them and show off his extraordinary powers, as is almost always the case with healers and wonder workers who advertise themselves. Miracles are rather an incentive for and a reward of faith. It is a sign and it must serve to draw attention to what it signifies. This is why Jesus is saddened when, after having multiplied the loaves of bread, he sees that they did not understand what this was a sign of (cf. Mark 6:51).
In the Gospel itself, miracles are ambiguous. Sometimes they are regarded positively and sometimes negatively -- positively, when they are welcomed with gratitude and joy, when they awaken faith in Christ and hope in a future world without sickness and death; negatively, when they are asked for or demanded for faith. "What sign do you do that we might believe in you?" (John 6:30). This ambiguity continues in a different form in today's world. On the one hand, there are those who seek out miracles at all costs; it is always a hunt for the extraordinary, and people stop at their immediate utility. On the other hand, their are those who deny miracles altogether; indeed they look upon miracles with a certain irritation, as if it were a manifestation of degenerate religiosity, without recognizing that in doing so they are pretending to teach God himself what is true religiosity and what isn't.
Some recent debates that have arisen around the Padre Pio phenomenon have shown how much confusion is still around today about miracles. It is not true, for example, that the Church considers every unexplainable event a miracle (we know that even the medical world is full of this!). It considers as miracles only those unexplainable facts that, because of the circumstances in which they take place (which are rigorously ascertained), have the character of a divine sign, that is, they give confirmation to someone or an answer to a prayer. If a woman, who is without pupils from birth begins to see at a certain point while still being without pupils, this can be cataloged as an unexplainable fact. But if this happens while she is confessing to Padre Pio, as did in fact happen, then it is no longer possible to speak simply of an unexplainable fact.
Our atheist friends with their critical attitude in regard to miracles make a contribution to faith itself because they make us attentive to easy falsifications in this area. But they too must guard against an uncritical attitude. It is just as mistaken always to believe whatever is claimed as a miracle as it is always to refuse to believe without looking at the evidence. It is possible to be credulous but it is also possible to be ... incredulous, which is not very different.
* * *
© Innovative Media Inc.
