Advent thought - 4 (20th)

Advent thought - 3 (19th)

Advent thought - 2 (18th)

Advent thought - 1 (17th)

Advent Thoughts

"Enough joy, Lord! My heart can hold no more!"

Readings for December 15, 2013

Third Sunday of Advent 

It-Tielet  Ħadd ta' l-Avvent

Messalin A pp 74 

Reading 1                           ISaiah 35:1-6A, 10

The desert and the parched land will exult; the steppe will rejoice and bloom. They will bloom with abundant flowers, and rejoice with joyful song. The glory of Lebanon will be given to them, the splendor of Carmel and Sharon; they will see the glory of the LORD, the splendor of our God. Strengthen the hands that are feeble, make firm the knees that are weak, say to those whose hearts are frightened: Be strong, fear not! Here is your God, he comes with vindication; with divine recompense he comes to save you. Then will the eyes of the blind be opened, the ears of the deaf be cleared; then will the lame leap like a stag, then the tongue of the mute will sing. Those whom the LORD has  ransomed will return and enter Zion singing, crowned with everlasting joy; they will meet with joy and gladness, sorrow and mourning will flee. This is the Word of the Lord.

L-Ewwel  Lezzjoni -   Isaija 35, 1-6a,10

Ħa jifirħu d-deżert u l-art maħruqa; ħa jifraħ ix-xagħri u jwarrad, ħa jwarrad bħar-ranġis. Ħa tifraħ fuq li tifraħ, taqbeż u tgħanni. Sebħ il-Libanu jingħata lilha, il-ġmiel tal-Karmel u ta' Saron. Għad jaraw is-sebħ tal-Mulej, il-ġmiel ta' Alla tagħna.Qawwu l-idejn mitruħa; saħħu l-irkubbtejn imriegħda. Għidu lil dawk b'qalbhom imbeżżgħa: "Agħmlu l-ħila, la tibżgħux! Araw, Alla  tagħkom ġej jitħallas; il-ħlas ta' Alla wasal; Hu stess ġej biex isalvakom." Imbagħad jinfetħu għajnejn l-għomja, jinfetħu widnejn it-torox. Imbagħad iz-zopp jaqbeż bħal għażżiela u lsien imbikkem jinħall bil-ferħ. Jerġgħu lura l-mifdijin tal-Mulej, u jidħlu f'Sijon jgħajtu bil-ferħ, b'ferħ ta' dejjem fuq rashom. Il-ferħ u l-hena jiksbu, u jgħibu swied il-qalb u l-krib. Il-Kelma tal-Mulej

Responsorial Psalm    -   PSalm 146:6-7, 8-9, 9-10

R. (cf. Is 35:4)    Lord, come and save us.   or: R. Alleluia.

The LORD God keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.                                     R.

The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.                                    R/

The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations.            R/

Salm Responsorjali       -   Salm 146 (147)

                R/   Ejja Mulej, ħa ssalvana.

Il-Mulej iżomm kelmtu għal dejjem,

jagħmel ħaqq mill-maħquin,

u jagħti l-ħobż lill-imġewħin.

Il-Mulej jeħles lill-imjassrin.                                      R/

Il-Mulej jiftaħ għajnejn l-għomja;

il-Mulej jerfa' lill-milwijin;

il-Mulej iħobb lill-ġusti;

il-Mulej iħares lill-barranin.                                       R/

Hu jżomm lill-iltim u lill-armla,

imma lill-ħżiena jħabtilhom triqathom.

Il-Mulej isaltan għal dejjem;

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

Reading 2                           JAmeS 5:7-10

Be patient, brothers and sisters,  until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient with it until it receives the early and the late rains. You too must be patient.Make your hearts firm, because the coming of the Lord is at hand. Do not complain, brothers and sisters, about one another, that you may not be judged. Behold, the Judge is standing before the gates. Take as an example of hardship and patience, brothers and sisters, the prophets who spoke in the name of the Lord. This is the Word of the Lord.

It-Tieni Lezzjoni -  Ġakbu  5, 7-10

Ħuti, stabru, sa ma jasal il-Mulej. ara, il-bidwi joqgħod b'sabar kbir jistenna l-frott għażiż ta' l-art sa ma jieħu x-xita bikrija u mwaħħra. Stabru intom ukoll;  qawwu qalbkom, għax il-miġja tal-Mulej hi fil-qrib. Tgergrux kontra xulxin, ħuti, biex ma tkunux iġġudikati;  araw' l-Imħallef  qiegħed   hawn, quddiem il-bieb! Bħala eżempju tat-tbatija u s-sabar, ħuti, ħudu l-profeti li tkellmu f'isem il-Mulej.  Il-Kelma tal-Mulej

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Gospel                                 MatThew 11:2-11

When John the Baptist heard in prison of the works of the Christ, he sent his disciples to Jesus with this question, “Are you the one who is to come, or should we look for another?” Jesus said to them in reply, “Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed,  the deaf hear, the dead are raised, and the poor have the good news proclaimed to them. And blessed is the one who takes no offense at me.”As they were going off, Jesus began to speak to the crowds about John,  “What did you go out to the desert to see? A reed swayed by the wind? Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces. Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: Behold, I am sending my messenger ahead of you; he will prepare your way before you. Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.”  This is the Word of the Lord.

L-Evanġelju - Mattew 11, 2-11

F'dak iż-żmien , Ġwanni, li kien fil-ħabs, sama' bl-għemejjel tal-Messija, u bagħat għandu tnejn mid-dixxipli tiegħu u qallu:"int huwa dak li għandu jiġi, jew nistennew lil ħaddieħor?"Ġesu' wieġeb u qalilhom:  "Morru agħtu lil Ġwanni l-aħbar ta' dak li qegħdin tisimgħu u taraw:  l-għomja jaraw; iz-zoppom jimxu, il-lebbrużi jfiqu, it-torox jisimgħu, il-mejtin iqumu, l-Evanġelju jixxandar lill-foqra.  Ħieni hu min ma jitfixkilx minħabba fija." Meta dawk telqu, Ġesu' qabad  ikellem  lin-nies fuq Ġwanni:  "Xi ħriġtu taraw fid-deżert?  Qasba tixxejjer mar-riħ? Xi ħriġtu taraw?  Raġel liebes fin?  Dawk li jilbsu fin fil-palazzi tas-slaten issibuhom.  Mela xi ħriġtu taraw?  Profeta?   Iva, ngħidilkom, anzi xi ħaġa iżjed minn Profeta.  Dan hu li fuqu hemm miktub:  "Ara, jiena nibgħat qablek il-ħabbar tiegħi biex iħejji triqtek quddiemek." Tassew, ngħidilkom,  li fost ulied in-nisa ħadd ma qam akbar minn Ġwanni l-Battista.  U b'dinakollu l-iżgħar wieħed fis-Saltna tas-Smewwiet hu akbar minnu." Il-Kelma tal-Mulej

COMMENTARY by Fr Raniero Cantalamessa OFM Cap

Rejoice! The Lord Is Near

Let us take the point of departure for our reflection from what Jesus says to the disciples of John to reassure them he is the Messiah: "Glad tidings are announced to the poor."

The Gospel is a message of joy: The liturgy proclaims this on the Third Sunday of Advent, which, from the words of St. Paul in the opening antiphon, has taken the name "Gaudete Sunday" -- Rejoice Sunday, the Sunday of joy. The first reading, taken from the prophet Isaiah, is a hymn to joy: "The desert and the wasteland rejoice ... They sing with joy and jubilation ... They will be crowned with everlasting happiness; they will meet with joy and felicity and sadness and mourning will flee."

Everyone wants to be happy. If we could represent the whole of humanity to ourselves, in its deepest movement, we would see an immense crowd about a fruit tree on the tips of its toes desperately stretching out its hands in the attempt to lay hold of a piece of fruit that constantly eludes it. Happiness, Dante said, is "quell dolce pome che per tanti rami / cercando va la cura de' tanti mortali" -- "that sweet fruit that mortals seek / and strive to find on many boughs."

But if all of us are searching for happiness, why are so few truly happy and even those who are happy are only happy for such a short time? I believe that the principal reason is that, in our climb to the summit of the mountain, we go up the wrong side, we decide to take the wrong way up. Revelation says: "God is love," but man has tried to reverse the phrase so that it says: "Love is God"! (That is what the German philosopher Ludwig Feuerbach said.)

Revelation says: "God is happiness," but man again inverts the order and says "Happiness is God"! But what happens here? On earth we do not know pure happiness, just as we do not know absolute love; we only know bits and pieces of happiness, which often become mere passing stimulation of our senses. Thus, when we say, "Happiness is God," we divinize our little experiences; we call the works of our own hands or our own minds "God." We make happiness into an idol. This explains why he who seeks God always finds joy while he who seeks joy does not always find God. Man is reduced to looking for quantitative joy: chasing down ever more intense pleasures and emotions, or adding pleasure to pleasure -- just as the drug addict needs bigger and bigger doses to obtain the same level of pleasure.

Only God is happy and makes happy. This is why a psalm says: "Seek joy in the Lord, he will fulfill the desires of your heart" (Psalm 4). With him even the joys of the present life retain their sweet savor and do not change into anxiety. I am not only speaking of spiritual joys but all honest human joy: the joy of seeing your children grow, work brought happily to conclusion, friendship, health regained, creativity, art, leisure and contact with nature. Only God was able to draw from the lips of a saint the cry "Enough joy, Lord! My heart can hold no more!" In God is found all of that which man usually associates with the word "happiness" and infinitely more, since "eye has not seen nor ear heard nor has it entered the heart of man that which God has prepared for those who love him" (cf. 1 Corinthians 2:9).

It is time to proclaim with greater courage the "glad tidings" that God is happiness, that happiness -- not suffering, deprivation, the cross -- will have the last word. Suffering only serves to remove obstacles to joy, to open the soul, so that one day we can receive the greatest possible measure.

[Translation from the Italian by Joseph G. Trabbic]

LIKE A MAN WHO RESEMBLES AN ISOLATED CASTLE, CLOSED IN ON HIMSELF

Readings for December 8, 2013

Second Sunday of Advent 

It-Tieni Ħadd ta' l-Avvent

Messalin A pp 68     ////////////////////////////////////////////////////

Reading 1                           ISAIAH 11:1-10

On that day, a shoot shall sprout from the stump of Jesse,  and from his roots a bud shall blossom. The spirit of the LORD shall rest upon him: a spirit of wisdom and of understanding,   a spirit of counsel and of strength, a spirit of knowledge and of fear of the LORD, and his delight shall be the fear of the LORD. Not by appearance shall he judge, nor by hearsay shall he decide, but he shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips. Then the wolf shall be a guest of the lamb, and the leopard shall lie down with the kid; the calf and the young lion shall browse together, with a little child to guide them. The cow and the bear shall be neighbors, together their young shall rest; the lion shall eat hay like the ox.  The baby shall play by the cobra’s den, and the child lay his hand on the adder’s lair. There shall be no harm or ruin on all my holy mountain; for the earth shall be filled with knowledge of the LORD, as water covers the sea. On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious. This is the Word of the Lord.

L-Ewwel Lezzjoni  -  Isaija 11, 1-10

Ġhad-toħrog fergħa miz-zokk ta' Ġesse,  għad tinbet rimja minn għeruqu: fuqu jistrieħ l-ispirtu tal-Mulej, l-ispirtu ta' l-għerf u d-dehen, l-ispirtu ta' l-għaqal u l-qawwa, l-ispirtu ta' l-għerf u l-biża' tal-Mulej, u l-għaxqa tiegħu fil-biża tal-Mulej. Ma jiġġudikax skond ma jidher fl-għajnejn,  u ma jagħtix sentenza skond ma jisma', iżda jiġġudika l-imsejknin skond il-ġustizzja, u jagħti sentenza skond is-sewwa lill-fqajrin ta' l-art. Isawwat il-kiefra bix-xettru ta' fommu, u b'nifs xufftejh joqtol lill-ħażin. Il-ħżiem ta' ġenbejh tkun il-ġustizzja, u l-fedelta' l-ħżiem ta' qaddu.  Il-lupu jibda jgħix mal-ħaruf, il-leopard mil-gidi, u jirgħu flimkien l-għoġol u ferħ l-iljun, daqsxejn ta' tfajjel isuqhom. Il-baqra u l-ors jirgħu flimkien, u l-frieħ tagħhom flimkien jitrieħu. l-iljun bħall-gendus jiekol it-tifen. It-tarbija tal-ħalib titliegħeb fil-ħofra tas-serp; u t-tifel miftum idaħħal idu fil-bejta tal-lifgħa. Ma jagħmlux aktar deni u anqas ħsara fuq il-muntanja qaddisa kollha tiegħi, għax mimlija hi l-art bl-għarfien tal-Mulej bħalma l-baħar hu miksi bl-ilmijiet.   Imbagħad jiġri f'dak il-jum  li l-għerq ta' Ġesse jieqaf  bħala sinjal għall-popli. Lilu jfittxu l-ġnus,  u l-għamara tiegħu tkum isebbħa.    Il-Kelma tal-Mulej.

Responsorial Psalm                       PSalm 72:1-2, 7-8, 12-13, 17

R. (cf. 7) Justice shall flourish in his time, and fullness of peace for ever.

O God, with your judgment endow the king,
and with your justice, the king’s son;
he shall govern your people with justice
and your afflicted ones with judgment.                                      R/

Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.                  R/

For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.                                   R/

May his name be blessed forever;
as long as the sun his name shall remain.
In him shall all the tribes of the earth be blessed;
all the nations shall proclaim his happiness.                   R/

Salm Responsorjali       -    Salm 71(72)

                R/           Tħaddar f'jiemu l-ġustizzja.

O Alla, agħti lis-sultan il-ħaqq tiegħek,

il-ġustizzja tiegħek lil bin is-sultan,

biex jiġġudika l-poplu tiegћek bil-ġustizzja,

u bil-ħaqq l-imsejknin tiegħek.                                                          R/

Tħaddar f'jiemu l-ġustizzja,

u sliem kotran sa ma jintemm il-qamar,

Isaltan minn baħar sa baħar,

u mix-xmara sa truf l-art.                                                     R/

Għax hu jeħles lill-fqir li jsejjaħlu,

u lill-imsejknin li m'għandux min jgħinu.

Iħenn għad-dgħajjef u għall-fqajjar;

il-ħajja tal-fqajrin isalva.                                                                       R/

Ismu jibqa' jissemma għal dejjem;

idum ismu sakemm iddum ix-xemx!

Bih jitbierku l-ġnus kollha ta' l-art;

il-popli kollha jsejħulu ħieni.                                                              R/

Reading 2                                           ROMans 15:4-9

Brothers and sisters:  Whatever was written previously was written for our instruction, that by endurance and by the encouragement of the Scriptures  we might have hope. May the God of endurance and  encouragement  grant you to think in harmony with one another,  in keeping with Christ Jesus,  that with one accord you may with one voice  glorify the God and Father of our Lord Jesus Christ.   Welcome one another, then, as Christ welcomed you,  for the glory of God. For I say that Christ became a minister of the circumcised to show God’s truthfulness,  to confirm the promises to the patriarchs,  but so that the Gentiles might glorify God for his mercy. As it is written: Therefore, I will praise you among the Gentiles and sing praises to your name.        This is the Word of the Lord.

It-Tieni Lezzjoni  -  Ittra  lir-Rumani15,4-9

Ħuti,  kull ma nkiteb fl-Iskrittura fl-imgħoddi , inkiteb għat-tagħlim tagħna, biex bis-sabar u

bil-faraġ li tagħtina l-Iskrittura, aħna jkollna t-tama.  Alla, li minnu ġej kull sabar u faraġ, jgħtikom il-grazzja  li tkunu fehma waħda bejnietkom skond Kristu Ġesu', biex b'fomm wieħed u b'qalb waħda tfaħħru lil Alla u Missier Sidna Ġesu' Kristu. Għalhekk ilqgħu lil xulxin bħalma Kristu wkoll laqa' lilkom, għall-glorja ta' Alla.    Jiena ngħidilkom li Kristu sar qaddej  tal- Lhud ċirkonċiżi minħabba l-fedelta' ta' Alla, biex iseħħu  l-wegħdiet li għamel lill-Patrijarki, u biex il-pagani wkoll   ifaħħru lil Alla minħabba l-ħniena tiegħu bħalma hu miktub:   "Għalhekk jiena nfaħħrek fost il-ġnus ungħanni tifħir ismek." Il-Kelma tal-Mulej

Gospel                                                 MT 3:1-12

John the Baptist appeared, preaching in the desert of Judea  and saying, “Repent, for the kingdom of heaven is at hand!”  It was of him that the prophet Isaiah had spoken when he said:  A voice of one crying out in the desert, Prepare the way of the Lord, make straight his paths. John wore clothing made of camel’s hair  and had a leather belt around his waist. His food was locusts and wild honey. At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins. When he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the coming wrath? Produce good fruit as evidence of your repentance. And do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you,  God can raise up children to Abraham from these stones. Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit  will be cut down and thrown into the fire. I am baptizing you with water, for repentance,  but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand.  He will clear his threshing floor  and gather his wheat into his barn,  but the chaff he will burn with unquenchable fire.”  This is the Word of the Lord.

L-Evanġelju   -    Mattew 3, 1-12

F'dawk il-jiem, deher Ġwanni l-Battista jipprieda fid-deżert tal-Lhudija u jgħid: "Indmu, għax is-saltna tas-smewwiet waslet." Għax għalih kien ingħad permezz tal-profeta Isaija, meta qal:  "Leħen ta wieħed jgħajjat fid-deżert:   Ħejju t-triq tal-Mulej, iddrittaw il-mogħdijiet tiegħu."  Dan Ġwanni kellu fuqu libsa tax-xagħar tal-ġemel, bi ħżiem tal-ġild madwar qaddu, u l-ikel tiegħu  kien gradijiet u għasel selvaġġ. U kienet tmur għandu Ġerusalemm u l-Lhudija kollha u l-inħawi kollha ta' madwar il-Ġordan, u kienu jigħammdu   minnu fix-xmara Ġordan huma u jistqarru dnubiethom. Kif ra bosta mill-Fariżej u mis-Sadduċej ġejjin għall-magħmudija tiegħu, qalilhom:  "Ja nisel il-lifgħat, min  uriekom kif għandkom taħarbu mill-korla li ġejja? Agħmlu  mela frott xieraq ta' l-indiema, u taħsbux li tistgħu tgħidu  fikom infuskom: "Għandna b'missier lil Abraham."  Ngħidilkom  li Alla,  minn dan l-istess ġebel,  jista' jqajjem ulied lil Abraham."  Il-mannara ġa tressqet ma' għerq is-siġra';  u għalhekk, kull siġra  li ma tagħmilx frott tajjeb titqaċċat u tinxteħet fin-nar. Jien, ngħid  għalija, ngħammidkom bl-ilma għall-indiema; imma min ġej  warajja hu aqwa minni, u jien ma jistħoqqlix inġorr il-qorq tiegħu. Hu jgħammidkom bl-Ispirtu s-Santu u n-nar. Il-midra qiegħda f'idu, biex iderri l-qiegxħa tiegħu u jiġbor  il-qamħ fil-maħżen, imma t-tiben jaħarqu b'nar li ma jintefiex." Il-Kelma tal-Mulej

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

COMMENTARY…………

A VOICE IN THE DESERT - Like a man who resembles aN ISOLATED castle, closed in on himself

By Fr. Raniero Cantalamessa, OFMCap, Pontifical Household Preacher

In the Gospel for the second Sunday of Advent Jesus does not speak directly to us but his precursor, John the Baptist. The heart of the baptist's preaching is contained in that phrase of Isaiah that he powerfully repeats to his contemporaries: "The voice of one crying out in the desert, make straight his paths!"

Isaiah, to tell the truth, said: "A voice cries out: in the desert prepare the way of the Lord" (Isaiah 40:3). It is not, therefore, a voice in the desert, but a way in the desert. The Evangelists, applying the text to the baptist who preached in the desert of Judaea, modified the punctuation, but without changing the message's meaning.

Jerusalem was a city surrounded by desert: In the East the road, as soon as it was traced out, was easily erased by the sand blown by the wind, while in the West it was lost in the rugged terrain that sloped downward to the sea. When a procession or an important person had to come to Jerusalem it was necessary to go out into the desert to make a less provisional road; brush was cut away, holes were filled, obstacles were flattened, bridges were repaired. This is what was done during Passover, for example, to receive the pilgrims from the Diaspora. This is what inspired John the Baptist. Someone who is greater than everyone is about to come, he cries, "he who must come," the desired of the nations: A road must be made for him in the desert so that he may arrive.

But here is the leap from metaphor to reality: This path is not made on land but in the heart of every man; it is not built in the desert but in one's life. To build it there is no need to engage in material labor but in conversion. "Straighten the pathways of the Lord!" -- this command presupposes a bitter reality: Man is as a city invaded by the desert; he is closed in on himself, in his egoism; he is like a castle with a moat and the drawbridges all raised.

Worse: Man has complicated his ways with sin and he remains all tied up inside as in a labyrinth. Isaiah and John the Baptist speak metaphorically of ravines, mountains, twisted roads and impervious places. We just need to call these things by their real names, which are pride, sloth, selfishness, violence, cupidity, falsehood, hypocrisy, impudence, superficiality, drunkenness of every sort. (You can be drunk not only on wine or drugs but also on your own beauty, intelligence or yourself, which is the worst drunkenness!) We immediately grasp that this discourse concerns us as well; God's salvation waits on and seeks out in this situation every man.

Straightening a path for the Lord, thus, has a very concrete meaning: It means reforming our lives, converting. In the moral sense the hills that must be made low and the obstacles that must be removed are the pride that leads us to ruthlessness and to be without love for others, the injustice that deceives our neighbor, perhaps adducing specious pretenses to mollify and compensate for silencing our conscience, to say nothing of rancor, revenge, betrayal of love. The valleys to be filled in are laziness, apathy, lack of self-control, every sin of omission.

The word of God does not burden us with duties without at the same time giving the assurance that he will do together with us what he commands us to do. God, says the prophet Baruch, "has commanded that every lofty mountain be made low, and that the age-old depths and gorges be filled to level ground, that Israel may advance secure in the glory of God" (5:7). God makes low, God fills up, God builds the road; our task is to assent to his action, remembering that, as Saint Augustine says, "he who made us without our help, will not save us without our help."

[Translation by Joseph G. Trabbic]

Our Lord Jesus comes... every day!

Readings for December 1, 2013

 

 First Sunday of Advent 

L-Ewwel Ħadd ta' l-Avvent

Messalin A pp 63

Reading 1                                                                     ISaiah 2:1-5

This is what Isaiah, son of Amoz, saw concerning Judah and Jerusalem. In days to come, the mountain of the LORD’s house shall be established as the highest mountain and raised above the hills. All nations shall stream toward it; many peoples shall come and say: “Come, let us climb the LORD’s mountain, to the house of the God of Jacob, that he may instruct us in his ways, and we may walk in his paths.” For from Zion shall go forth instruction,  and the word of the LORD from Jerusalem. He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again. O house of Jacob, come, let us walk in the light of the Lord!  This is the Word of The Lord.

L-Ewwel Lezzjoni  - Profeta Isaija 2, 1-5

Il-kelma li ġiet f'dehra lil Isaija bin Amos, dwar Ġuda u Ġerusalemm. Għad jiġri fl-aħħar jiem li l-għolja tad-dar tal-Mulej togħla 'l fuq mill-qċaċet tal-muntanji, u tintrefa' 'l fuq mill-għoljiet, lejha għad jiġru l-ġnus kollha. Kotra ta' popli għad jiġu u jgħidu: "Ħalli mmorru u nitilgħu fuq l-għolja tal-Mulej, lejn id-dar ta' Alla ta' Ġakobb, biex jgħallimna triqatu, u nimxu fil-mogħdijiet tiegħu." Għad min Sijon joħroġ it-tagħlim u l-kelma tal-Mulej minn Ġerusalemm. Il-Mulej jagħmel il-ħaqq bejn il-ġnus, u jaqta' s-sentenza bejn ħafna popli; u huma jibdlu x-xwabel tagħhom f'sikek tal-moħriet, u l-lanez tagħhom fi mnieġel. Ebda ġens ma jerfa' x-xabla kontra ġens ieħor u s-sengħa tal-gwerra ma jitgħallmuhiex iżjed. Ejja, dar Ġakobb, ħalli nimxu fid-dawl tal-Mulej! Il-Kelma tal-Mulej

Responsorial Psalm                                           PSalm 122: 1-2, 3-4, 4-5, 6-7, 8-9

R. Let us go rejoicing to the house of the Lord.

I rejoiced because they said to me,
“We will go up to the house of the LORD.”
And now we have set foot
within your gates, O Jerusalem.                                        R/

Jerusalem, built as a city
with compact unity.
To it the tribes go up,
the tribes of the LORD.                                                       R/

According to the decree for Israel,
to give thanks to the name of the LORD.
In it are set up judgment seats,
seats for the house of David.                                             R/

Pray for the peace of Jerusalem!
May those who love you prosper!
May peace be within your walls,
prosperity in your buildings.                                              R/

Because of my brothers and friends
I will say, “Peace be within you!”
Because of the house of the LORD, our God,
I will pray for your good.                                                       R/

Salm Responsorjali                    -  Salm  121 (122)

  

                R/                  Immorru ferħana f'dar il-Mulej

Fraħt meta qaluli:

"Sejrin f'dar il-Mulej!"

Diġa qegħdin riġlejna fi bwiebek Ġerusalemm!            R/

Lejha t-tribujiet jitilgħu,

it-tribujiet tal-Mulej,

biex, skond il-liġi ta' Iżrael,

ifaħħru isem il-Mulej.

Għax hekk twaqqfu t-tronijiet tal-ħaqq,

it-tronijiet tad-dar ta' David.                                               R\

Itolbu s-sliem għal Ġerusalemm:

Ħa jkollhom is-sliem dawk kollha li jħobbuk!

Ħa jkun hemm is-sliem ġewwa l-ħitan tiegħek,

u l-ġid fil-palazzi tiegħek.                                                   R/

Minħabba  ħuti u ħbiebi,

ħallini ngħidlek: "Is-sliem għalik!"

Minħabba f'dar il-Mulej, Alla tagħna,

nixtieq illi jkollok il-ġid.                                                       R/

Reading 2                                                                     ROMans 13:11-14

Brothers and sisters: You know the time; it is the hour now for you to awake from sleep. For our salvation is nearer now than when we first believed; the night is advanced, the day is at hand. Let us then throw off the works of darkness and put on the armor of light; let us conduct ourselves properly as in the day, not in orgies and drunkenness, not in promiscuity and lust, not in rivalry and jealousy. But put on the Lord Jesus Christ, and make no provision for the desires of the flesh . This is the Word of The Lord.

It-Tieni Lezzjoni  -   mill-Ittra lir-Rumani - 13, 11-14a

Ħuti, waslet is-siegħa li intom tqumu min-ngħas; għax is-salvazzjoni tagħna hi eqreb minn meta bdejna nemmnu. Il-lejl għoddu għadda, u qorob il-jum.  Inwarrbu mela l-għemil tad-dlam u nilbsu l-armi tad-dawl. Ngħixu kif jixraq, bħal f'bi nhar; mhux bl-ikel  iż-żejjed u s-sokor,  mhux  biż-żina u t-tbaħrid, mhux  bil-ġlied u l-għira. Imma ilbsu lil Sidna Ġesu' Kristu u ħallukom mill-ħbieb tal-ġisem u l-ġibdiet tiegħu. Il-Kelma tal-Mulej

Gospel                                                     MatThew 24:37-44

Jesus said to his disciples:  “As it was in the days of Noah, so it will be at the coming of the Son of Man. In those days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark. They did not know until the flood came and carried them all away. So will it be also at the coming of the Son of Man. Two men will be out in the field; one will be taken, and one will be left.  Two women will be grinding at the mill; one will be taken, and one will be left.  Therefore, stay awake! For you do not know on which day your Lord will come.  Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into. So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.” This is the Word of The Lord.

 L-Evanġelju  -  skond San Mattew 24, 37-44

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu: "Bħal fi żmien Noe', hekk tkun il-miġja ta' Bin il-bniedem. Għax kif fiż-żmien ta' qabel id-dilluvju kienu jieklu u jixorbu, jiżżewġu u jżewġu sa dakinhar li Noe' daħal fl-arka, u b'xejn ma' ntebħu sa ma wasal id-dilluvju u ġarr lil kulħadd,  hekk tkun il-miġja ta' Bin il-bniedem. Imbagħad tnejn ikunu fl-għalqa: wieħed jittieħed u l-ieħor jitħalla; żewġ nisa jkunu jitħnu flimkien: waħda titieħed u l-oħra titħalla. Ishru, mela, għax ma tafux il-jum li fih jiġi Sidkom.   Kunu afu dan, li kieku sid id-dar kellu jkun jaf f'liema  sahra tal-lejl se jiġi l-ħalliel, kien jishar u ma jħallix min jinfidlu l-ħitan ta' daru.   Mela kunu lesti intom ukoll, għax  qatt ma tistgħu  tobsru s-siegħa li fiha jiġi Bin il-bniedem." Il-Kelma tal-Mulej

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COMMENTARY:

Stay Awake!

Gospel Commentary for 1st Sunday of Advent  by Pontifical Preacher  Father Raniero Cantalamessa, OFM Cap

The first year of the three year liturgical cycle, year A, begins Sunday. Matthew's Gospel accompanies us through this year.  This Gospel is characterized by its ample reporting of Jesus' teachings -- the famous sermons, such as the Sermon on the Mount -- and its attention to the relationship between the Law and Gospel (the Gospel is the "New Law"). It is also considered the most "ecclesiastical" Gospel because of its account of the primacy of Peter and because of its use of the term "Church," which is not encountered in the other Gospels.

The statement that stands out among all others in this Gospel of the First Sunday of Advent is "Stay awake! For you do not know on which day your Lord will come. […] So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come." We ask ourselves why God would keep hidden something so important as the hour of his coming, which, for each of us, coincides with the hour of death.

The traditional answer is: "So that we will be vigilant, each one of us supposing that it will happen in his days" (St. Ephrem the Syrian). But the principal reason is that God knows us; he knows what terrible anxiety it would be for us to know beforehand the exact hour and to await its slow, inexorable coming. It is that which causes the most fear in regard to certain illnesses.

Today there are more people that die of unforeseen heart problems than those who die of incurable illnesses. But the latter cause more fear because they seem to take away the uncertainty that allows us to hope.
The uncertainty of the hour should not cause us to be careless but to be vigilant. If the liturgical year is at its start, the civil year is at its end. This is an optimal occasion for a sapiential reflection on the meaning of our existence. In autumn, nature itself invites us to reflect on time that passes. That which the poet Giuseppe Ungaretti said of the soldiers in the trenches on the Carso front in the First World War holds for all men: "They are on the trees as leaves in autumn." They are ready to fall at any moment. "Time passes," said our Dante Alighieri, "and man pays no attention."

An ancient philosopher expressed this fundamental experience with a celebrated phrase: "Everything is in flux."  Life is like a television screen. The screen is a kind of palimpsest, one program follows and erases the previous one. The screen is the same but the images change. This is how it is with us: The world remains, but we come and go, one after the other. Of all the names, the faces, the news that fills the papers and television today -- of me, of you, of all of us -- what will remain in a few years or a decade? Nothing of nothing. Man is nothing but "a design created by a wave on the sand, which the next wave will wash away."

Let us see what faith has to tell us about this fact that everything passes. "Yet the world and its enticement are passing away. But whoever does the will of God remains forever" (1 John 2:17). There is someone who does not pass, God, and there is also a way for us not to completely disappear: Do God's will, that is, believe and follow God. In this life we are like a raft carried along by the current of a roaring river headed for the open sea, from which there is no return.

At a certain point the raft comes near to the bank. It is now or never and you leap onto the shore. What a relief when you feel the rock under your feet! This is the sensation often felt by those who come to the faith. We might recall at the end of this reflection the words left by St. Teresa of Avila as a kind of spiritual testament: "Let nothing disturb you, nothing frighten you. All things are passing. God alone remains."

[Translated from the Italian by Joseph G. Trabbic]

Our Lord Jesus Christ, King of the Universe and of Hearts

Readings for 21^st  November, 2013

34^th Sunday during the Year C

Il-34 Ħadd matul is-Sena

Messalin C pp 450

Reading 1      -     2 SaMuel 5:1-3

In those days, all the tribes of Israel came to David in Hebron and said:  "Here we are, your bone and your flesh.  In days past, when Saul was our king, it was you who led the Israelites out and brought them back.  And the LORD said to you, 'You shall shepherd my people Israel and shall be commander of Israel.'"  When all the elders of Israel came to David in Hebron, King David made an agreement with them there before the LORD, and they anointed him king of Israel.   This is the Word of The Lord.

L-Ewwel Lezzjoni  - Tieni Ktieb ta' Samwel  5, 1-3)

F'dak iż‐żmien, it‐tribujiet kollha ta' Iżrael ġew għand David f'Ħebron u qalulu: "Arana, għadmek u laħmek aħna! Fl‐imgħoddi, meta Sawl kien sultan fuqna, kont int li kont toħroġ lil Iżrael għall‐gwerra, u ġġibhom lura, u l‐Mulej qallek: "Int għad tirgħa l‐poplu tiegħu u tkun prinep fuq Iżrael." U x‐xjuħ kollha ta' Iżrael ġew għand is‐Sultan f'Ħebron u s‐sultan David għamel patt magħhom f'Ħebron quddiem il‐Mulej; u lil David dilkuh  sultan fuq Iżrael. Il-Kelma tal-Mulej

Responsorial Psalm      -      PSalm 122:1-2, 3-4, 4-5

R. (cf. 1) Let us go rejoicing to the house of the Lord.

I rejoiced because they said to me,
"We will go up to the house of the LORD."
And now we have set foot
within your gates, O Jerusalem.

R. Let us go rejoicing to the house of the Lord.

Jerusalem, built as a city
with compact unity.
To it the tribes go up,
the tribes of the LORD.
R. Let us go rejoicing to the house of the Lord.

According to the decree for Israel,
to give thanks to the name of the LORD.
In it are set up judgment seats,
seats for the house of David.
R. Let us go rejoicing to the house of the Lord.

Salm Responsorjali  -  Salm 121 (122)

     R/  Sejrin ferħana f'dar il-Mulej

Fraħt meta qaluli:

"Sejrin f'dar il‐Mulej!"

Diġa' qegħdin riġlejna

fi bwiebek, Ġerusalemm!                    R/

Ġerusalemm, mibnija bħal belt,

magħquda ħaġa waħda.

Lejha t‐tribujiet jitilgħu,

it‐tribujiet tal‐Mulej.                           R/

Biex skont il‐liġi ta' Iżrael,

ifaħħru isem il‐Mulej.

Għax hemm twaqqfu t‐tronijiet tal‐ħaqq,

it‐tronijiet tad‐dar ta' David.               R/

Reading 2        -    COLossians 1:12-20

Brothers and sisters:  Let us give thanks to the Father,  who has made you fit to share  in the inheritance of the holy ones in light.   He delivered us from the power of darkness and transferred us to the kingdom of his beloved Son,  in whom we have redemption, the forgiveness of sins.  He is the image of the invisible God,  the firstborn of all creation. For in him were created all things in heaven and on earth,  the visible and the invisible, whether thrones or dominions or principalities or powers;  all things were created through him and for him. He is before all things,  and in him all things hold together. He is the head of the body, the church.  He is the beginning, the firstborn from the dead, that in all things he himself might be  preeminent.  For in him all the fullness was pleased to dwell,   and through him to reconcile all things for him, making peace by the blood of his cross through him, whether those on earth or those in heaven. .   This is the Word of The Lord.

It-Tieni Lezzjoni   -   Kolossin. (Kol. 1, 12-20

Ħuti, roddu ħajr lill‐Missier, li għamilkom denji li tissieħbu fil‐wirt tal‐qaddisin fis‐saltana tad‐dawl. Hu ħelisna mill‐ħakma tad‐dlam, u daħħalna fis‐saltna ta' Ibnu l‐maħbub, li bih għandna l‐fidwa, il‐maħfra tad‐dnubiet. Hu xbieha ta' Alla li ma jidhirx, il‐kbir fost il‐ħlejjaq kollha;  għax fih kien maħluq kollox, fis‐sema u fl‐art, dak kollu li jidher u dak kollu li ma jidhirx, Troni u Ħakmiet, Prinċipati u Setgħat. Kollox bih u għalih kien maħluq, hu li hu qabel kollox, u kollox fih qiegħed iżomm. Hu r‐Ras tal‐Ġisem, li hu l‐Knisja. Hu li hu l‐bidu, il‐kbir li qam mill‐imwiet, sabiex ikun hu l‐ewwel f'kollox. Hekk Alla għoġbu li tgħammar fih il‐milja kollha; bih Alla għoġbu jerġa' jħabbeb kollox miegħu; bid‐demm tiegħu, imxerred fuq is‐salib, ġieb is‐sliem permezz tiegħu fis‐sema u fl‐art. Il-Kelma tal-Mulej

Gospel    -   Luke 23:35-43

The rulers sneered at Jesus and said,  "He saved others, let him save himself  if he is the chosen one, the Christ of God."  Even the soldiers jeered at him.  As they approached to offer him wine they called out,  "If you are King of the Jews, save yourself."  Above him there was an inscription that read,  "This is the King of the Jews." Now one of the criminals hanging there reviled Jesus, saying, "Are you not the Christ?  Save yourself and us."  The other, however, rebuking him, said in reply, "Have you no fear of God, for you are subject to the same  condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal." Then he said, "Jesus, remember me when you come into your kingdom."  He replied to him, "Amen, I say to you, today you will be with me in Paradise."  .   This is the Word of The Lord.

L-Evanġelju   skont San Luqa 23, 35-43)

F'dak iż‐żmien, wara li sallbu lil Ġesu', il‐poplu waqaf hemm iħares, waqt li l‐kapijiet bdew jiddieħku b'Ġesu' u jgħidu: "Salva lil oħrajn; ħa jsalva lilu nnifsu jekk dan hu l‐Messija, il‐Maħtur ta' Alla!" Is‐suldati wkoll bdew jgħadduh biż‐żmien; u resqu lejh, newlulu nbid qares u qalulu: "Jekk inti s‐sultan tal‐Lhud salva lilek innifsek." Fuq rasu kien hemm kitba li kienet tgħid: "Dan huwa s‐sultan tal‐Lhud." Wieħed mill‐ħatjin li kienu msallbin miegħu beda jgħajjru u jgħidlu: "Int m'intix il‐Messija? Salva lilek innifsek u lilna!" Imma qabeż l‐ieħor, ċanfru u qallu: "Anqas minn Alla int ma' tibża', int li qiegħed taħt l‐istess kundanna? Tagħna hija ġusta, tassew, għax qegħdin nieħdu li ħaqna ta' kulma għamilna; imma dan ma għamel xejn ħażin." Imbagħad qal: "Ġesu', ftakar fija meta tidħol fis‐Saltna tiegħek." U Ġesu' wieġbu: "Tassew ngħidlek, illum tkun fil‐Ġenna miegħi." Il‐Kelma tal‐Mulej

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COMMENTARY –                                                 

Jesus Christ, King of the Universe and of Hearts

Gospel Commentary for This Sunday By Father Raniero Cantalamessa, OFM Cap  

The solemnity of Christ the King was instituted only recently. It was instituted by Pope Pius XI in 1925 in response to the atheist and totalitarian political regimes that denied the rights of God and the Church. The climate in which the feast was born was, for example, that of the Mexican revolution, when many Christians went to their deaths crying out to their last breath, “Long live Christ the King!”

But if the feast is recent, its content and its central idea are not; they are quite ancient and we can say that they were born with Christianity. The phrase “Christ reigns” has its equivalent in the profession of faith: “Jesus is Lord,” which occupies a central place in the preaching of the apostles.

Sunday’s Gospel passage narrates the death of Christ, because it is at that moment that Christ begins to rule over the world. The cross is Christ’s throne. “Above him there was an inscription that read, ‘This is the King of the Jews.'” That which in the intention of his enemies was the justification of his condemnation, was, in the eyes of the heavenly Father, the proclamation of his universal sovereignty.

To see what this feast has to do with us, we need only recall to our minds a very simple distinction. There are two universes, two worlds or cosmoses: the “macrocosm,” which is the whole universe external to us, and the “microcosm,” or the little universe, which is each individual man. The liturgy itself, in the reform that followed Vatican II, felt the need to accent the human and spiritual aspect of the feast over the, so to speak, political aspect of the feast. The prayer of the feast no longer asks, as it once did, “that all the families of nations, now kept apart by the wound of sin, may be brought under the sweet yoke of [Christ’s] rule” but that “every creature, freed from the slavery of sin, serve and praise [Christ] forever.”

Let us consider again the inscription placed above Christ: “This is the King of the Jews.” The onlookers challenged him to manifest his royalty openly and many, even among his friends, expected a spectacular demonstration of his kingship. But he chose only to show his kingship in his solicitousness for one man, who was, in fact, a criminal: “‘Jesus, remember me when you come into your kingdom.’ He replied to him, ‘Amen, I say to you, today you will be with me in paradise.'"

From this point of view, the most important question to ask on the feast of Christ the King is not whether he reigns in the world but whether he reigns in me; it is not whether his kingship is recognized by states and governments, but whether it is recognized and lived in me.

Is Christ the King and Lord of my life? Who rules in me, who determines the goals and establishes priorities: Christ or someone else? According to St. Paul, there are two ways to live: either for ourselves or for the Lord (Romans 14:7-9). Living “for ourselves” means living like someone who takes himself to be the beginning and the end; it is a life closed in on itself, drawn only by its own satisfaction and glory, without any perspective of eternity. Living “for the Lord,” on the contrary, means living for the Lord, that is, with a view to him, for his glory, for his kingdom.

What we have here is truly a new existence, in the face of which, death itself has lost its definitiveness. The greatest contradiction that man has always experienced -- that between life and death -- has been overcome. The contradiction is no longer between “living” and “dying” but between living “for ourselves” and living “for the Lord.”

[Translation from the Italian by ZENIT]    

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