The Vineyard and the Fruits

                                                             
                                                             readings for sunday, October 5, 2014

Twenty-seventh Sunday in Ordinary Time

Is-27 Ħadd matul is-Sena

Missalin A  p 389

Reading 1                           isaiah 5:1-7

Let me now sing of my friend, my friend's song concerning his vineyard. My friend had a vineyard on a fertile hillside; he spaded it, cleared it of stones, and planted the choicest vines; within it he built a watchtower, and hewed out a wine press. Then he looked for the crop of grapes, but what it yielded was wild grapes. Now, inhabitants of Jerusalem and people of Judah, judge between me and my vineyard: What more was there to do for my vineyard that I had not done? Why, when I looked for the crop of grapes, did it bring forth wild grapes? Now, I will let you know what I mean to do with my vineyard: take away its hedge, give it to grazing, break through its wall, let it be trampled! Yes, I will make it a ruin: it shall not be pruned or hoed, but overgrown with thorns and briers; I will command the clouds not to send rain upon it. The vineyard of the LORD of hosts is the house of Israel, and the people of Judah are his cherished plant; he looked for judgment, but see, bloodshed! for justice, but hark, the outcry! This is the Word of The Lord.

L-Ewwel Lezzzjoni  -  Profeta Isaija 5. 1-7

Ħa ngħanni lill-maħbub tiegħi l-għanja ta' mħabbtu għall-għalqa tad-dwieli tiegħu.  Il-maħbub tiegħi kellu għalqa tad-dwieli  fuq għolja għammiela. Għażaqha u naddafha miż-żrar, u ħawwel fiha dwieli mill-aħjar;  bena torri f'nofsha;  u wkoll ħaffer magħsar fiha.  Stennieha tagħmel l-għeneb tajjeb,  iżda kull ma għamlet kien għeneb qares.  U issa, intom li tgħammru f'Ġerusalemm,  irġiel ta' Ġuda, agħmlu intom ħaqq bejni u bejn l-għalqa tad-dwieli tiegħi.  X'kien fadalli nagħmel għall-għalqa tiegħi  u ma għamiltux?  Stennejtha tagħmel għeneb tajjeb,  u kull ma' għamelt kien għeneb qares.  U iss ħa nurikom  x'sejjer nagħmel jien lill-għalqa tiegħi tad-dwieli. Inneħħilha  l-ilqugħ ta' madwarha, u jħarbtuha; iġarrfilha l-ħajt,  biex in-nies tgħaffiġha.   Nagħmel minnha xagħra;  ħadd ma jiżborha jew jaħdimha,  u jinbet fiha x-xewk u l-ħurrieq.  Jien ngħid lis-sħab Biex ma jagħmilx xita fuqha!  Għax l-għalqa tad-dwieli tal-Mulej ta' l-eżerċiti  hija d-dar ta' Iżrael;   u l-irġiel ta' Ġuda  huma l-mixgtla ta' l-għalqa tiegħu.  Huwa stenna l-ġustizza,  u araw sab it-tixrid tad-demm,  stenna s-sewwa,  u araw sama' l-għajat tal-maħqurin.  Il-Kelma tal-Mulej

Responsorial Psalm  - psALM 80:9, 12, 13-14, 15-16, 19-20

R/ (Is 5:7a) The vineyard of the Lord is the house of Israel.

A vine from Egypt you transplanted;
you drove away the nations and planted it.
It put forth its foliage to the Sea,
its shoots as far as the River.                                                       R/

Why have you broken down its walls,
so that every passer-by plucks its fruit,
The boar from the forest lays it waste,
and the beasts of the field feed upon it?                              R/

Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.            R/

Then we will no more withdraw from you;
give us new life, and we will call upon your name.
O LORD, God of hosts, restore us;
if your face shine upon us, then we shall be saved.         R/

Salm Responsorjali    -  Salm 79 (80)

                R/  Il-għalqa tal-Mulej hija d-dar ta' Iżrael.

Inti qlajt dielja mill-Eġittu,

warrabt il-ġnus biex tħawwel lilha.

Meddet sal-baħar il-friegħi tagħha,

sax-xmara  ż-żraġen tagħha.                                       R/

Għaliex, mela, ġarraft il-ħitan tagħha,

u kull min jgħaddi jqaċċat minnha?

Iħarbatha l-ħanżir selvaġġ,

il-bhejjem tar-raba' jirigħu fija.                                   R/

Erġa' ejja, Alla ta' l-eżerċiti;

ħares mis-sema, u ara,

u żur 'il din id-dielja.

Ħu ħsieb dak li ħawlet lemintek,

ir-rimja li int kabbart għalik.                                      R/

Aħna ma nitbegħdux minnek;

roddilna l-ħajja, u aħna nsejħu ismek.

 Reġġġagħna għal li konna, Alla ta' l-eżerċti;

itfa' fuqna d-dija ta' wiċċek, u nkunu salvi.           R/

Reading 2                           philippians 4:6-9

Brothers and sisters: Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus. Finally, brothers and sisters, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing what you have learned and received and heard and seen in me.  Then the God of peace will be with you.  This is the Word of The Lord.

It-Tieni Lezzjoni  -   mill-Ittra lill-Filipin 4, 6-9

Ħuti, tħabbtu raskom b'xejn.   Fit-talb kollu tagħkom  itolbu u uru lil Alla xi jkollkom bżonn,  u iżżuh ħajr.  U s-sliem ta' Alla, sliem li jgħaddi kull ma l-moħħ  jista' jifhem, iżommilkom qalbkom u moħħkom  sħaħ fi Kristu Ġesu'.  Mill-bqija, ħuti, f'dan għandkom taħsbu;  f'kull ma hu veru, f'kull ma hu xieraq,  f'kull ma hu ġust, f'kull ma hu safi, f'kull ma jiġbed l-imħabba, f'kull ma  jistħoqqlu ġieħ, f'kull ma hu virtu', f'kull  ma ħaqqu t-tifħir; f'dan kollu aħsbu.  U kull ma tgħallimtu u ħadtu mingħandna,  u smajtu u rajtu fina, agħmluh.  Alla tas-sliem ikun magħkom. Il-Kelma tal-Mulej

Gospel                                 matthew 21:33-43

Jesus said to the chief priests and the elders of the people: "Hear another parable. There was a landowner who planted a vineyard,  put a hedge around it, dug a wine press in it, and built a tower.  Then he leased it to tenants and went on a journey. When vintage time drew near, he sent his servants to the tenants to obtain his produce.  But the tenants seized the servants and one they beat, another they killed, and a third they stoned.  Again he sent other servants, more numerous than the first ones, but they treated them in the same way.  Finally, he sent his son to them, thinking, 'They will respect my son.' But when the tenants saw the son, they said to one another, 'This is the heir. Come, let us kill him and acquire his inheritance.’ They seized him, threw him out of the vineyard, and killed him.   What will the owner of the vineyard do to those tenants when he comes?" They answered him, "He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times."  Jesus said to them, "Did you never read in the Scriptures: The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes? Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit." This is the Word of The Lord.

L-Evanġelju   -  skond San Mattew 21, 33-43

F'dak iż-żmien,. Ġesu' qal lill-qassisin il-kbar u lix-xjuħ tal-poplu:  "Isimgħu parabbola oħra: Kien hemm wieħed, sid ta' għalqa, u ħawwilha bid-dwieli; tellgħalha ħajt tas-sejjieħ madwarha, ħaffer magħsar fiha, u bnielha torri, u qabbilha lil xi bdiewa.  U siefer f'art oħra. Meta wasal żmien il-frott, bagħat il-qaddejja tiegħu għand dawk il-bdiewa biex jiġbrulu l-frott li kien imissu. Iżda l-bdiewa qabdu lill-qaddejja, u lil wieħed sawtuh, lil ieħor qatluh, u lil ieħor ħaġġruh.  Reġa' bagħtilhom qaddejja oħra, aktar minn qabel, u għamlulhom l-istess. Fl-aħħar bagħtilhom lil ibnu, "Min ibni jistħu," qal. Iżda kif raw lil ibnu l-bdiewa bdew bdew jgħidu bejniethom:  "Ara l-werriet!  Ejjew naqtluh, biex il-wirt tiegħu neħduh aħna."   Qabduh, xeħtuh 'il barra mill-għalqa u qatluh.   Issa sid l-għalqa  x'jagħmlilhom lil dawk il-bdiewa meta jiġi? Qalulu:    "Jeqridhom blla ħniena, ta' ħżiena li huma, u l-għalqa  jqabbilha lil bdiewa oħra  li jroddulu l-frott fi żmienu." Qalilhom Ġesu':  "Qatt ma qrajtu fl-Iskrittura li:  "Il-ġebla li warrbu l-bennejja saret il-ġebla tax-xewka;  bis-saħħa tal-Mulej seħħ dan; ħaġa ta' l-għaġeb f'għajnejna?"  Għalhekk ngħidilkom li s-Saltna ta' Alla tittieħed  mingħandkom u tingħata lil ġens li jagħmel il-frott minnha."       Il-Kelma tal-Mulej

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Gospel Commentary

The Vineyard and the Fruits

By Father Raniero Cantalamessa, OFM Cap

The immediate context of the parable of the murderous tenants of the vineyard is the relationship between God and the people of Israel. It is to Israel that God first sent the prophets and then his own Son.

But similar to all of Jesus’ parables, this story has a certain openness. In the relationship between God and Israel the history of God’s relationship with the whole of humanity is traced. Jesus takes up and continues God’s lament in Isaiah, which we heard in the first reading. It is there that we find the key to the parable and its tone. Why did God “plant a vineyard” and what are the "fruits" that are expected, which God will come to look for?

Here the parable does not correspond to reality. Human beings do not plant vineyards and dedicate themselves to its care for the love of the vines but for their own benefit. God is different. He creates man and enters into a covenant with him, not for his own benefit, but for man’s benefit, out of pure love. The fruits that are expected from man are love of God and justice toward the oppressed: all things that are for the good of man, not God. This parable of Jesus is terribly relevant to our Europe, and in general to the Christian world. In this context, too, we must say that Jesus has been “cast out of the vineyard,” thrown out of a culture that proclaims itself post-Christian, or even anti-Christian. The words of the vineyard tenants resound, if not in the words at least in the deeds, of our secularized society: “Let us kill the heir and the inheritance will be ours!”

No one wants to hear anymore about Europe’s Christian roots, of the Christian patrimony. Secularized humanity wants to be the heir, the master. Sartre put this terrible declaration into the mouth of one of his characters: “There is nothing in heaven, neither good nor evil, there is no one who can give me orders. [...] I am a man, and every man must invent his own path.”

What I have just sketched is a “broadband” application of the parable. But Jesus' parables almost always have a more “narrow band” application, an application to the individual: they apply to each individual person, not just to humanity or Christendom in general. We are invited to ask ourselves: What fate have I prepared for Christ in my life? How am I responding to God’s incomprehensible love for me? Have I too, by chance, thrown him out of my house, my life; that is, have I forgotten and ignored Christ?

I remember one day I was listening to this parable at Mass while I was fairly distracted. Then came the words of the owner of vineyard: “They will respect my Son.” I started, and I understood that those words were addressed to me personally in that moment. The heavenly Father was about to send me his Son in the sacrament of his body and blood. Did I understand the importance of this great moment? Was I ready to welcome him with respect, the respect that the Father expected? Those words brought me brusquely back from my wandering thoughts.

There is a sense of regret, of delusion in the parable. It certainly is not a story with a happy ending! But in its depths it tells us of the incredible love that God has for his people and for every creature. It is a love that, even through the alternating events of loss and return, will always be victorious and have the last word.

God’s rejections are never definitive. They are pedagogical abandonments. Even the rejection of Israel, which obliquely echoes through Christ’s words -- “The kingdom of God will be taken away from you and given to a people who will produce its fruit” -- is of this sort, as is that described by Isaiah in the first reading. We have seen that this danger also threatens Christendom, or at least large parts of it.

St. Paul writes in his letter to the Romans: “Has God rejected his people? Of course not! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. God has not rejected his people whom he foreknew. ... Did they stumble so as to fall? Of course not! But through their transgression salvation has come to the Gentiles, so as to make them jealous. ... For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?” (Romans 11:1 passim).

Top of Form

On Sept. 29 our brothers celebrated the New Year with the feast of Rosh Hashanah. I would like to take this occasion to offer my wishes for peace and prosperity. With the Apostle Paul I ask that “peace be upon the Israel of God.”
[Translation by Joseph G. Trabbic]

Doing the Father's Will

readings for September 28, 2014

 Twenty-sixth Sunday in Ordinary Time

                                      Is-Sitta u għoxrin Ħadd matul is-Sena                                 

Missalin A  p 384

Reading 1                ezekiel 18:25-28

Thus says the LORD:  You say, "The LORD's way is not fair!"  Hear now, house of Israel:  Is it my way that is unfair, or rather, are not your ways unfair?  When someone virtuous turns away from virtue to commit iniquity, and dies,  it is because of the iniquity he committed that he must die.   But if he turns from the wickedness he has committed,  he does what is right and just, he shall preserve his life; since he has turned away from all the sins that he has committed, he shall surely live, he shall not die.  This is the Word of The Lord.

L-Ewwel Lezzjoni    -  Profeta Eżekjel  18, 25 -28

Dan jgħid il-Mulej: "Intom tgħidu: "M'hijiex sewwa l-imġiba tal-Mulej!"  Issa isimgħu dar Eżrael:  Forsi l-imġiba tiegħek m'hijiex  sewwa?   Mhux l-imġiba tagħkom li m'hijiex sewwa?  Jekk wieħed ġust jitbiegħed mill-ġustizzja tiegħu u jagħmel il-ħażen,  u jmut minħabba dan, minħabba ħżunitu jkun miet.  Imma jekk il-midneb jerġa' lura mid-dnub li jkun għamel,u jagħmel il-ħaqq u l-ġustizzja, hu jsalva ruħu. Għax ikun intebaħ u rega' lura mid-dnubiet kollha li jkun għamel, u jibqa' ħaj u ma jmutx."  Il-Kelma tal-Mulej

Responsorial Psalm      psalm 25:4-5, 8-9, 10, 14

R/  Remember your mercies, O Lord.

Your ways, O LORD, make known to me;
teach me your paths,
guide me in your truth and teach me,
for you are God my savior.                                          R/

Remember that your compassion, O LORD,
and your love are from of old.
The sins of my youth and my frailties remember not;
in your kindness remember me,
because of your goodness, O LORD.                       R/

Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
and teaches the humble his way.                            R/

Salm Responsorjali  -   Salm 24 (25)

     R/   Ftakar fil-ħniena u t-tjieba tiegħek, Mulej.

Triqatek, Mulej, għarrafni,

il-mogħdijiet tiegħek għallimni.

Mexxini fis-sewwa tiegħek u għallimni,

għax int Alla tas-salvazzjoni tiegħi.

Għalik nixxennaq il-jum kollu.                                  R/

Ftalar fil-ħniena u fit-tjieba tiegħek,

għax huma minn dejjem, Mulej.

Tiftakarx  fil-ħtijiet u fid-dnubiet ta' żgħożiti,

inti tajjeb, Mulej;

ftakar  fija skond it-tjieba tiegħek.                           R/

Tajjeb u sewwa l-Mulej;

għalhekk juri triqtu lill-ħatja.

Imexxi l-imsejkna fis-sewwa,

Jgħallem lill-fqajrin it-triq tiegħu.                           R/

Reading 2                            philippians 2:1-11

Brothers and sisters:  If there is any encouragement in Christ,  any solace in love,  any  participation in the Spirit,  any compassion and mercy,  complete my joy by being of the same mind, with the same love,  united in heart, thinking one thing.  Do nothing out of selfishness or out of vainglory;  rather, humbly regard others as more important than yourselves,  each looking out not for his own interests,  but also for those of others.  Have in you the same attitude that is also in Christ Jesus,  Who, though he was in the form of God,  did not regard equality with God something to be grasped.  Rather, he emptied himself,  taking the form of a slave,  coming in human likeness;  and found human in appearance, he humbled himself,  becoming obedient to the point of death,  even death on a cross.  Because of this, God greatly exalted him and bestowed on him the name  which is above every name,  that at the name of Jesus every knee should bend,  of those in heaven and on earth and under the earth, and every tongue confess that  Jesus Christ is Lord,  to the glory of God the Father.   This is the Word of The Lord.

It-Tieni Lezzjoni   -    mill-Ittra lill-Filippin  2. 1 -11

Ħuti, jekk hemm fikom xi faraġ fi Kristu,  jekk hemm xi kelma ta' ħlewwa fl-imħabba; jekk hemm xi xirka fl-Ispirtu; jekk hemm xi ħniena u mogħdrija;  kunu  feħma waħda u mlewni bil-ferħ!   Ħa jkollkom l-istess  imħabba, u ruħ waħda u ħsieb wieħed.  Tagħmlu xejn b'pika ta' partit, anqas għall-ftaħir fieragħ  imma kunu umli u kull wieħed minnkom iqis lill-ieħor  aħjar minnu.    Ħadd minnkom ma għandu jfittex li  jaqbillu, imma li  jaqbel lil ħaddieħor.  Aħsbu  bħalma kien jaħseb Kristu Ġesu';  hu li għad li kellu n-natura ta' Alla,  ma qagħadx ifittex tiegħu li hu daqs Alla,  iżda xejjen lilu nnifsu billi ħa n-natura ta' lsir;  sar jixbah lill-bnedmin, u deher minn barra bħala bniedem,  ċekken lilu nnifsu, billi obda sal-mewt, anzi sal-mewt tas-salib. Għalhekk Alla għollieh sas-smewwiet u żejnu bl-isem li hu fuq kull isem,  biex fl-isem ta' Ġesu'  -  fis-sema, fl-art u f'qiegħ l-art – il-ħlejjaq kollha jinżlu għarkubbtejhom,  u kull ilsien jistqar: "Ġesu' Kristu hu l-Mulej,"  għall-glorja ta' Alla l-Missier.  Il-Kelma tal-Mulej

Gospel                      matthew 21:28-32

Jesus said to the chief priests and elders of the people:  "What is your opinion?  A man had two sons.  He came to the first and said,  'Son, go out and work in the vineyard today.' He said in reply, 'I will not, '  but afterwards changed his mind and went.  The man came to the other son and gave the same order.  He said in reply, 'Yes, sir, ‘but did not go.  Which of the two did his father's will?"  They answered, "The first."  Jesus said to them, "Amen, I say to you,  tax collectors and prostitutes  are entering the kingdom of God before you.  When John came to you in the way of righteousness,  you did not believe him;  but tax collectors and prostitutes did.  Yet even when you saw that,  you did not later change your minds and believe him." 

L-Evanġelju  -  skond San Mattew 23, 28 – 32

F'dak iż-żmien, Ġesu' qal lill-qassisin il-kbar u lix-xjuħ tal-poplu:  "Intom x'jidhrilkom?  Kien hemm raġel li kellu żewġ ulied. Resaq fuq il-kbir u qallu:   "Ibni, llum mur aħdem l-għalqa tad-dwieli."  U dak qallu:  "Ma rridx."   Iżda mbagħad biddel il-fehma  u mar.  Resaq fuq l-ieħor u qallu l-istess.  "Arani sejjer, sidi,"  qallu dan  u ma mar xejn.  Min minnhom it-tnejn għamel kif ried il-missier?" "L-ewwel wieħed,"  weġbuh.  U qalilhom Ġesu':  "Tassew,  ngħidilkom, li l-pubblikani u n-nisa tat-triq deħlin qabilkom   fis-Saltna ta' Alla.  Għax Ġwanni ġie għandkom miexi fit-triq tal-ġustizzja, u intom  ma emmintuħx iżda l-pubblikani u n-nisa tat-triq emmnuh;  u għalkemm intom rajtu dan kollu, bqajtu sa l-aħħar ma biddiltux il-fehma tagħkom, u ma emmintuħx. Il-Kelma tal-Mulej      

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COMMENTARY:

Prostitutes Will Enter the Kingdom Before You

Gospel Commentary 

by Father Raniero Cantalamessa, OFM Cap

This Sunday we hear Jesus' parable of the man who had two sons whom he asks to go to the vineyard to work.  One son says "no" but then goes; one says "yes" and does not -  "no" represents those who knew God and followed his law to a certain extent but did not accept Christ, who was "the fulfillment of the law." The son who says "no" and does "yes" represents those who once lived outside the law and will of God, but then, with Christ, thought again and welcomed the Gospel.

From this Jesus draws the following conclusion before the chief priests and elders: "Truly, I say to you, even the publicans and prostitutes will enter the Kingdom of God before you."

No saying of Christ has been more manipulated than this. Some have ended up creating a kind of evangelical aura about prostitutes, idealizing them and opposing them to those with good reputations, who are all regarded without distinction as hypocritical scribes and Pharisees. Literature is full of "good" prostitutes. Just think of Verdi's "La Traviata" or the meek Sonya of Dostoevsky's "Crime and Punishment"!

But this is a terrible misunderstanding. Jesus is talking about a limited case, as it were. "Even" the prostitutes, he wants to say, are going to enter the Kingdom of God before you. Prostitution is seen in all its seriousness and taken as a term of comparison to point out the gravity of the sin of those who stubbornly reject the truth.

We do not see that, moreover, idealizing the category of prostitute, we also idealize that of publican, which is a category that always accompanies it in the Gospel. The publicans, who were employees of the Roman tax collection agencies, participated in the unjust practices of these agencies. If Jesus links prostitutes and publicans together, he does not do this without a reason; they have both made money the most important thing in life.

It would be tragic if such passages from the Gospel made Christians less attentive to combating the degrading phenomenon of prostitution, which today has assumed alarming proportions in our cities. Jesus had too much respect for women to not suffer beforehand for that which she will become when she is reduced to this state. What he appreciates in the prostitute is not her way of life, but her capacity to change and to put her ability to love in the service of the good. Mary Magdalene, who converted and followed Jesus all the way to the cross, is an example of this (supposing that she was a prostitute).

What Jesus intends to teach with his words here he clearly says at the end: The publicans and prostitutes converted with John the Baptist's preaching; the chief priests and the elders did not. The Gospel, therefore, does not direct us to moralistic campaigns against prostitutes, but neither does it allow us to joke about it, as if it were nothing.

In the new form under which prostitution presents itself today, we see that it is now able to make a person a significant amount of money and do so without involving them in the terrible dangers to which the poor women of previous times, who were condemned to the streets, were subjected. This form consists in selling one's body safely through cameras. What a woman does when she loans herself to pornography and certain excessive forms of advertisement is to sell her body to the eyes if not to contact. This is certainly prostitution, and it is worse than traditional prostitution, because it is publicly imposed and does not respect people's freedom and sentiments.

But having denounced these things as we must, we would betray the spirit of the Gospel if we did not also speak of the hope that these words of Christ offer to women, who, on account of various circumstances (often out of desperation), have found themselves on the street, for the most part victims of unscrupulous exploitation. The Gospel is "gospel," that is, "glad tidings," news of ransom, of hope, even for prostitutes. Indeed, perhaps it is for them first of all. This is how Jesus wanted it.

[Translation by Joseph G. Trabbic]  © Innovative Media Inc

"Go into my vineyard, and I will give you what is just"

Readings for sunday, September 21, 2014

Twenty-fifth Sunday in Ordinary Time

Il-Ħamsa u għoxrin Ħadd matul is-Sena

Missalin A  p 379

It-Tjieba u l-Ġenerożita’ ta’ Alla

Reading 1               -           isaiah 55:6-9

Seek the LORD while he may be found, call him while he is near. Let the scoundrel forsake his way, and the wicked his thoughts; let him turn to the LORD for mercy; to our God, who is generous in forgiving. For my thoughts are not your thoughts, nor are your ways my ways, says the LORD. As high as the heavens are above the earth, so high are my ways above your ways and my thoughts above your thoughts. This is the Word of The Lord.

L-Ewwel Lezzjoni  -  Profeta Isaija 55, 6-9

Fittxu l-Mulej sekemm tistgħu ssibuh, sejħulu sakemm hu fil-qrib! Ħa jħalli triqtu l-midneb, u l-bniedem il-ħażin feħmietu;  ħa jerġa' lura għand il-Mulej u jħenn għalih, għand Alla tagħna għax hu jaħfer ħafna. Il-fehmiet tiegħi m'humiex fehmietkom, u t-triqat tiegħi m'humiex triqatkom.  Oraklu tal-Mulej.  Għax daqs kemm huma ogħla s-smewwiet mill-art,  daqshekk ieħor huma triqati 'l fuq minn triqatkom,  u l-fehmiet tiegħi mill-fehmiet tagħkom.  Il-Kelma tal-Mulej

Responsorial Psalm  -  psalm 145:2-3, 8-9, 17-18

R/ (18a) The Lord is near to all who call upon him.

Every day will I bless you,
and I will praise your name forever and ever.
Great is the LORD and highly to be praised;
his greatness is unsearchable.                                                  R/

The LORD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.                            R/

                                                  
The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.                                             R/

Salm Responsorjali    -  Salm 144(145)

    R/   Qrib il-Mulej lejn kull min isejjaħlu.

Kuljum irrid inbierkek,

u nfaħħar ismek għal dejjem ta' dejjem.

Kbir il-Mulej, ta' min ifaħħru bil-bosta,

bla tarf il-kobor tiegħu.                                                                R/

Twajjeb u ħanin il-Mulej,

Idumbiex jagħdab u kollu tjieba.

Twajjeb ma' kulħadd il-Mulej,

Tjubitu fuq kull ma għamel.                                       R/

Ġust il-Mulej fl-imġieba tiegħu kollha,

twajjeb f'dak kollu li għamel.

Qrib il-Mulej lejn kull min isejjaħlu

lejn kull min isejjaħlu fis-sewwa.                             R/

Reading 2                                       philippians 1:20c-24, 27a

Brothers and sisters:  Christ will be magnified in my body, whether by life or by death. For to me life is Christ, and death is gain. If I go on living in the flesh, that means fruitful labour for me.  And I do not know which I shall choose.  I am caught between the two.  I long to depart this life and be with Christ, for that is far better.  Yet that I remain in the flesh is more necessary for your benefit. Only, conduct yourselves in a way worthy of the gospel of Christ. This is the Word of The Lord.

It-Tieni Lezzjoni  -  Ittra lir-Rumani 1, 20,- 24,27

Ħuti, Krisu jkun imsebbaħ fil-ġisem tiegħi, sew jekk ngħix u sew jekk immut. Għax għalija l-ħajja hi Kristu, u l-mewt hi rebħ. Jekk għandi nibqa' ħaj fil-ġisem, dan ifisser li għandi nagħti l-frott tax-xogħol tiegħi. X'naqbad nagħmel ma nafx;  ninsab bejn ħaltejn. Min-naħa l-waħda, nixtieq nintemm u nkun ma'  Kristu, li jkun ħafna aħjar għalija;  min-naħa l-oħra,  jekk nibqa' ngħix fil-ġisem, ikun ħafna aħjar għalikom.  Ħaġa waħda ngħidilkom:  ġibu ruħkom kif jixraq lill-  Evanġelju ta' Kristu. Il-Kelma tal-Mulej

Gospel          -         matthew 20:1-16a

Jesus told his disciples this parable:  “The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard.  After agreeing with them for the usual daily wage, he sent them into his vineyard.  Going out about nine o’clock, the landowner saw others standing idle in the marketplace, and he said to them, ‘You too go into my vineyard,  and I will give you what is just.’ So they went off.  And he went out again around noon, and around three o’clock, and did likewise.  Going out about five o’clock, the landowner found others standing around, and said to them, ‘Why do you stand here idle all day?’ They answered, ‘Because no one has hired us.’ He said to them, ‘You too go into my vineyard.’  When it was evening the owner of the vineyard said to his foreman,  ‘Summon the labourers and give them their pay, beginning with the last and ending with the first.’ When those who had started about five o’clock came, each received the usual daily wage.  So when the first came, they thought that they would receive more, but each of them also got the usual wage.  And on receiving it they grumbled against the landowner, saying,  ‘These last ones worked only one hour, and you have made them equal to us, who bore the day’s burden and the heat.’  He said to one of them in reply,  ‘My friend, I am not cheating you.  Did you not agree with me for the usual daily wage?  Take what is yours and go.  What if I wish to give this last one the same as you?  Or am I not free to do as I wish with my own money? Are you envious because I am generous?’ Thus, the last will be first, and the first will be last. This is the Word of The Lord.

Evanġelju  -  skond San Mattew 20. 1-16

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu din il-parabbola:    "Is-Saltna tas-Smewwiet tixbah lil wieħed sid li ħareg filgħodu kmieni ħafna biex isib nies tax-xogħol u jħaddimhom fl-għalqa tiegħu tad-dwieli.  Ftiehem ma' xi ħaddiema b'dinar kull jum u bagħathom fl-għalqa.  Ħareġ ukoll madwar  it-tielet siegħa, ra oħrajn qegħdin fil-pjazza, bla xogħol, u qalilhom:   "Morru intom ukoll l-għalqa, u nagħtikom li jkun ħaqqkom"    U marru.  Raġa' ħareġ għal xi s-sitt siegħa u mbagħad għal  xi d-disgħa siegħu, u għamel l-istess.   Għall-ħabta  tal-ħdax-il siegħa raġa ħareġ u sab oħrajn qiegħda, u qalilhom:  "Għaliex qegħdin hawn il-jum kollu ma tagħmlu xejn?"   Qalulu:  'Għax ħadd ma qabbadna."   Qalilhom:   "Morru intom ukoll l-għalqa." Għal fil-għaxija mbagħad sid l-għalqa qal lill-prokoratur tiegħu:    "Sejjaħ lill-ħaddiema u ħallashom, ibda minn  dawk li ġew l-aħħar  u spiċċa b'dawk ta' l-ewwel."    Ġew dawk li daħlu għax-xogħol fil-ħdax-il siegħa u ħadu  dinar kull wieħed.  Ġew ta' l-ewwel, u stennew li kienu se  jirċievu iktar, iżda huma wkoll ħadu dinar kull  wieħed.    Huma u jitħallsu qabdu jgemgmu kontra s-sid u jgħidu: "Dawn ta' l-aħħar siegħa waħda għamlu, u int qisthom  bħalna li  tgħabbejna bil-piż tal-jum u s-sħana!"   Qabeż is-sid u qal lil  wieħed minnhom:  "Ħabib, minn xejn ma nqastek jien;  mhux  b'dinar ftehemt miegħi?   Ħu li jmissek u itlaq.  Lil dan ta' l-aħħar irrid nagħtih daqs kemm tajt lilek.  Ma nistax nagħmel li rrid bi ħwejjġi jien?  Jew qiegħed tgħir għax jien qalbi tajba?"  Hekk ta' l-aħħar jiġu l-ewwel, u ta' l-ewwel jiġu l-aħħar." Il-Kelma tal-Mulej

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“Are you envious because I am generous?” 

By Fr. Thomas Rosica, CSB,

CEO Salt + Light Catholic Media Foundation

Jesus teaches through parables, he expresses profound truths with simple stories and images that engage minds and hearts. In the Old Testament, the use of parables reflects an ancient, culturally universal method of teaching an ethical lesson applicable to every day life, by using symbolic stories with concrete characters and actions. Most of the time, the original audience that first heard these stories was left to draw their own conclusions. Other times, the evangelists provided an explanation of Jesus’ story. Often the indirectness of parables makes the wisdom of Jesus of inaccessible to hostile literalists.

Today’s gospel parable of the workers in the vineyard (Matthew 20:1-16a) serves as a corrective to false notions of entitlement and merit. The story reflects the socio-economic background of Palestine at the time of Jesus. The parable is offensive to us and it challenges our sense of justice. In order to grasp the full impact of the story, it is essential to understand the sequence of events in the parable. The householder hires laborers for his vineyard about 6:00 a.m. for a denarius, which would be considered as a fair day’s wages. We are already given a hint of the householder’s generosity as he engages laborers at varying hours during the day. Could it be that the householder has a compassionate concern for the unemployed and their families as opposed to actually needing them for the harvest? The question is open-ended.

The workers who were hired first appeal to common sense, equitable treatment, logic, and reason. Their complaint is not necessarily that the last hired received a payment, but that if the householder was so generous with the last, then certainly he might provide them with a “bonus” for having endured the heat of the day. Some interpreters have attempted to minimize this breach of fairness by explaining that perhaps the quality of work which was done during the last hour was equivalent to the work done the entire day by others. Others use the rationale that a contract is indeed a contract, and therefore the laborers hired at the beginning of the day have reason whatsoever to argue about the wages due to them. The fact of the matter is that from the purely human, logical point of view, they had reason to complain. However, this parable is not about ethical and fair labor management, but rather about the radical nature of God’s generosity, compassion and the in-breaking Kingdom.

The radical moment of the parable (as indicated by 19:30 and 20:16) is noted in 20:8-9 as those who were employed not only receive payment in reverse order, but receive equal payment for their efforts! The parable reaches its crescendo in verse 15 with the question: “Or am I not free to do as I wish with my own money? Are you envious because I am generous?” The owner of the vineyard reserves the right to pay his employees not on the basis of their own merits but rather on the basis of his own compassion.

Generosity condemned as injustice

In today’s parable, why should such generosity be condemned as injustice? This idea finds its roots and deepest meaning in the Old Testament understanding of God the Creator who is good and generous to all who turn to him. This is the God in whom Jesus believed and lived, but in the person of Jesus, the divine compassion, the divine mercy, the divine goodness surpassed the divine justice. Therefore all who follow Jesus as his disciples and friends much imitate this extraordinary compassion and lavish generosity and never question, deny it or begrudge it.

The God and Father of Our Lord Jesus Christ reveals his identity to us in today’s first reading from the prophet Isaiah: “For my thoughts are not your thoughts, neither are your ways my ways, says the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” (Isaiah 55:8-9)

We are like the eleventh-hour workers

Perhaps many of us feel strongly with the disgruntled workers of verse 12. How often have we known whimsical employers who have compensated lazy or problematic workers far too generously, rather than acknowledging the faithful, dedicated day-in day-out workers? We may ask ourselves: How can God be so unfair? How can God overlook his most faithful workers? Underneath this parable is the issue of bargaining with God. From the very beginnings of religion it has been assumed that we mortals can bargain with the gods to obtain from them what we want.

How many times have we experienced this in our Church belonging and service? Some may grumble and claim that their long, dedicated, tireless service qualifies them instantly for higher pay, higher rank, and greater privilege and prestige. It is precisely at moments like this that we must humbly acknowledge that we are like those eleventh-hour workers. Not one of us deserves the blessings that God has prepared for us. Our grumbling and lateral gazing often lead to serious resentments that are hard to shake off. All our good works give us no claim upon God. How much less do we have the right to demand, even if we have done everything we ought to do, that we should be honored and rewarded by God in a special manner as if we were such meritorious indispensable persons in His service? The word “entitlement” does not exist in the vocabulary of the Kingdom of God.

The only remedy to such sentiments is to look upon the merciful face of Jesus and thus recognize God’s lavish generosity in the flesh. Human logic is limited but the mercy and grace of God know no limits or boundaries. God doesn’t act by our standards. This means that we must see God and accept Him, in our brother and sister just as God has wished them to be. When God chooses a person, granting him/her particular graces, blessings or gifts, God does not reject the other person nor deprives him/her of His grace. God’s graces and blessings are boundless, and each person receives his or her own share. God’s choice of a person or people should not be a cause of pride in those chosen, or rejection of those not chosen. It is only when the two parties live in humility and simplicity, and recognize together a God of love and mercy at work in their lives, that they will begin to learn the real meaning of love and justice, and finally come to reconciliation and deep, mutual understanding.

For your reflection

In the New Testament, Jesus teaches us that we must overcome jealousy and envy. This is brought out in today’s parable of the laborers who come to work at different times of the day, and receive the same salary at the end. Those who came at the first hour grumbled against the landowner. “He said to one of them in reply, ‘My friend, I am not cheating you… Are you envious because I am generous?” (Mt 20:13-15).

Consider these two sections from the Catechism of the Catholic Church (#2552-2553):

2552 The tenth commandment forbids avarice arising from a passion for riches and their attendant power.

2553 Envy is sadness at the sight of another’s goods and the immoderate desire to have them for oneself. It is a capital sin.

Envy is that fault in the human character that cannot recognize the beauty and uniqueness of the other, and denies them honor. In order to approach God, who is total goodness, beauty and generosity, this attitude must be broken from within. Envy can no longer see. Our eyes remain nailed shut. Envy and avarice are sins against the tenth commandment. What can we do to move beyond the blindness and hardness of heart?