A Prophet without honour

14th Sunday in Ordinary Time, Year B

 L-14-il Ħadd matul is-Sena 'B'

Messalin  B  410

Reading 1                             Ezekiel 2:2-5

As the LORD spoke to me, the spirit entered into me and set me on my feet,and I heard the one who was speaking say to me: Son of man, I am sending you to the Israelites, rebels who have rebelled against me; they and their ancestors have revolted against me to this very day. Hard of face and obstinate of heart are they to whom I am sending you. But you shall say to them: Thus says the Lord GOD! And whether they heed or resist--for they are a rebellious house-- they shall know that a prophet has been among them. This is the Word of The Lord.

L-Ewwel Lezzjoni   -    mill-Profeta Eżekjel 2, 2-5

F'dak iż-żmien,  daħal fija l-ispirtu u waqqafni fuq riġlejja; u smajt x'kien qiegħed igħidli.  Qalli,  "O  bniedem,   qiegħed nibagħtek għand ulied Iżrael, ġens ta' nies  rashom iebsa, li rvellaw kontra tiegħi;  dinbu kontra  tiegħi huma u missirjiethom sal-lum stess. Huma nies  wiċċhom sfiq u qalbhom iebsa.  Se nibagħatek għandhom,  biex tgħidilhom: "Dan igħid Sidi l-Mulej."     Jisimgħu u ma jisimgħux – nies ta' ras iebsa huma --  ħa jkunu jafu li hemm profeta  f'nofshom."  Il-Kelma tal-Mulej

Responsorial Psalm                      Psalm 123:1-2, 2, 3-4

 R. (2cd) Our eyes are fixed on the Lord, pleading for his mercy.

 To you I lift up my eyes

who are enthroned in heaven --
As the eyes of servants
are on the hands of their masters.           R.

As the eyes of a maid

are on the hands of her mistress,
So are our eyes on the LORD, our God,
till he have pity on us.                              R.

Have pity on us, O LORD, have pity on us,
for we are more than sated with contempt;
our souls are more than sated
with the mockery of the arrogant,
with the contempt of the proud.             R.

Salm Responsorjali    -  Salm 122

 R/    Għajnejna lejn il-Mulej, sa ma jkollu ħniena minna.

Lejk nefa' għajnejja,

int li tghammar  fis-smewwieta

Ara, bħal għajnejn il-qaddejja

lejn id sidhom;   hekk għajnejna  lejn il-Mulej.  R/

Bħal għajnejn il-qaddejja lejn id sidtha;

hekk għajnejna lejn il-Mulej, Alla tagħna,

sa ma jkollu ħniena minna.                                                         R/

Ħenn għalina, Mulej, ħenn  għalina,

għax mitmugħa sax-xaba' bit-tagħjir.

Imxebbgħa għall-aħħar ruħna

bż-żebliħ tal-għonja,  bit-tagħjir tal-kburin.                       R/

Reading 2                                          2 Corinthians 12:7-10

Brothers and sisters: That I, Paul, might not become too elated, because of the abundance of the revelations, a thorn in the flesh was given to me, an angel of Satan, to beat me, to keep me from being too elated. Three times I begged the Lord about this, that it might leave me, but he said to me, "My grace is sufficient for you, for power is made perfect in weakness." I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me. Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong.  This is the Word of The Lord.

It-Tieni Lezzjoni    -    mit-Tieni Ittra lill-Korintin 12, 7 -10

Ħuti,  biex  ma mmurx  nintefaħ  bija nnifsi minħabba fil-kobor  tar-rivelazzjonijiet,  tqegħditli xewka f'ġismi, messaġġiera tax-Xitan,  biex toqgħod tniggiżni ħalli ma nintefaħx.    Fuq hekk tliet darbiet  tlabt lill-Mulej biex hi titbiegħed minni.    Iżda hu weġibni: "Biżżejjed  għalik il-grazzja tiegħi' għax il-qawwa tiegħi  tidher fl-aqwa tagħha  fejn hemm id-dgħajjef."   Għalhekk niftaħar  minn qalbi l-aktar bid- debbulizzi tiegħi biex il-qawwa ta' Kristu tgħammar fija.   Mela bil- qalb kollha nitgħaxxaq bid-debbulizzi  tiegħi,.  bit-tagħjir, bil-għaks, bil-persekuzzjonijiet,  bid-dwejjaq  minħabba Kristu;  għax meta jien  dgħajjef,  inkun qawwi. Il-Kelma tal-Mulej

Gospel                                   Mark 6:1-6

Jesus departed from there and came to his native place,  accompanied by his disciples. When the sabbath came he began to teach in the synagogue,  and many who heard him were astonished. They said, "Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands! Is he not the carpenter, the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?" And they took offense at him. Jesus said to them, "A prophet is not without honour except in his native place and among his own kin and in his own house."  So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them. He was amazed at their lack of faith.  This is the Word of The Lord.

L-Evanġelju  -   skond San Mark 6,  1-6

F'dak iż-żmien  Ġesu' mar lejn pajjiżu, u d-dixxipli  tiegħu marru miegħu.   Meta wasal is-Sibt, daħal jgħallem  fis-sinagoga, u l-ħafna  li semgħuh bdew jistagħġbu u jgħidu:  "Mnejn  kisbu dan  kollu?"   U x'inhu dan il-għerf li ngħatalu  biex saħansitra qegħdin isiru  dawn l-għeġubijiet  kbar f'idejħ?    Dan mhuwiex  il-mastrudaxxa bin Marija, u ħu Ġakbu u Ġoże, u  Ġuda u Xmun?   U ħutu l-bniet mhumiex hawn magħna?"   U huma  skandilizzaw ruħhom minħabba fih.    Qalilhom Ġesu':  "Ebda profeta  ma hu bla ġieh jekk mhux f'pajjiżu u fost qrabatu u f'daru stess."    U hemmhekk ma sata' jagħmel ebda miraklu,  ħlief li qiegħed idejh fuq  ftit morda u fejjaqhom;  u baqa'  mistagħġeb bin-nuqqas ta' fidi tagħhom. U mar idur l-irħula ta' dawk l-inħawi jgħallem.  Il-Kelma tal-Mulej

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Father Cantalamessa on a Prophet Without Honour:

And they took offense at him

When Jesus was already popular and famous because of his miracles and teaching, he returned one day to his place of origin, Nazareth, and as usual, he began to teach in the synagogue. However, this time there was no enthusiasm, no Hosanna! 

More than listening to what he was saying and judging him accordingly, the people began to engage in inappropriate considerations. "Whence did he get this wisdom? He has not studied; we know him well; he is the carpenter, the son of Mary!" "And they took offense at him," that is, they had a problem in believing him because they knew him well.

Jesus commented bitterly: "A prophet is not without honor, except in his own country, and among his own kin, and in his own house." This phrase has become proverbial in the abbreviated form: Nemo propheta in patria, no one is a prophet in his country. But this in only a curiosity. The evangelical passage also gives us an implicit warning which we can summarize thus: be careful not to commit the same mistake as the Nazarenes! In a certain sense, Jesus returns to his country every time his Gospel is proclaimed in the countries which were, at one time, the cradle of Christianity.

Our Italy, and Europe in general, are, for Christianity, what Nazareth was for Jesus: "the place where he was raised" (Christianity was born in Asia, but grew up in Europe, a bit like Jesus who was born in Bethlehem but was raised in Nazareth!) Today they run the same risk as the Nazarenes: not to recognize Jesus. The Constitutional Charter of the new united Europe is not the only place from which he is "expelled" at present.

The episode of the Gospel teaches us something important. Jesus leaves us free; he proposes his gifts, he does not impose them. That day, in face of the rejection of his fellow countrymen, Jesus did not give way to threats and invectives. He did not say, indignant, as it is said the African Publius Scipio did, when leaving Rome: "Ungrateful country, you will not have my bones!" He simply went to another place.    Once he was not received in a certain village. The indignant disciples suggested that fire be brought down from heaven, but Jesus turned and rebuked them (Luke 9:54). 

That is how he acts also today. "God is timid." He has far more respect for our freedom than we ourselves have for one another's. This creates a great responsibility. St. Augustine said: "I am afraid of Jesus passing" (Timeo Jesum transeuntem). He might, in fact, pass without my realizing it, pass without my being ready to receive him.

His passing is always a passing of grace. Mark says succinctly that, having arrived in Nazareth on the Sabbath, Jesus "began to teach in the synagogue." However, the Gospel of Luke specifies also what he taught and said that Sabbath. He said he had come "to preach good news to the poor, to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord" (Luke 4:18-19).

What Jesus proclaimed in the synagogue of Nazareth was, therefore, the first Christian jubilee of history, the first great "year of grace," of which all jubilees and "holy years" are a commemoration.       

[Translation from the Italian original by ZENIT]    © Innovative Media Inc.

Qum... Koum... Arise!!

 Thirteenth Sunday in Ordinary Time

It-13-il Ħadd matul is-Sena

Messalin 'B' 404

Reading 1                 Wisdom 1:13-15; 2:23-24

God did not make death, nor does he rejoice in the destruction of the living. For he fashioned all things that they might have being; and the creatures of the world are wholesome, and there is not a destructive drug among them nor any domain of the netherworld on earth, for justice is undying. For God formed man to be imperishable; the image of his own nature he made him. But by the envy of the devil, death entered the world, and they who belong to his company experience it. This is the Word of The Lord.

L-Ewwel Lezzjoni    -  mill-Ktieb tal-Għerf 1, 13-15; 2,23-25

Il-mewt mhux Alla għamilha; u lanqas togħġbu l-qerda tal-ħajjin. Hu ħalaq kollox biex jgħix; għall-ħajja huma l-ħlejjaq tad-dinja, m'hemmx fihom velenu tal-mewt . Is-saltan tal-mewt ma taħkimx fuq l-art, għax il-ġustizzja ma taqax taħ t il-mewt. Alla ħalaq il-bniedem biex ma jmutx, u għamlu xbieha tiegħu nnifsu. Bl-għejra tax-xitan daħlet il-mewt fid-dinja; u jafu xi tfisser dawk li huma tiegħu. Il-Kelma tal-Mulej

Responsorial Psalm                       Psalm 30:2, 4, 5-6, 11, 12, 13

R. (2a) I will praise you, Lord, for you have rescued me.

I will extol you, O LORD, for you drew me clear
and did not let my enemies rejoice over me.
O LORD, you brought me up from the netherworld;
you preserved me from among those going down into the pit.                      R.

Sing praise to the LORD, you his faithful ones,
and give thanks to his holy name.
For his anger lasts but a moment;
a lifetime, his good will.
At nightfall, weeping enters in,
but with the dawn, rejoicing.                                                                                    R.

Hear, O LORD, and have pity on me;
O LORD, be my helper.
You changed my mourning into dancing;
O LORD, my God, forever will I give you thanks.                                               R.

Salm Responsorjali                       Salm 29(30)

                R/    Ngħollik, Mulej, għax erfajtni.

Ngħollik, Mulej, għax  erfajtni,

u ma ferraħtx l-għedewwa tiegħi bija.

Mulej,  tellejtli mill-mewt 'il ruħi,

ħlistni minn fost  dawk li jinżlu fil-ħofra.                               R/

Għannu lill-Mulej, ħbieb tiegħu,

faħhru l-isem qaddis tiegħu.

Għax ftit iddum is-saħna tiegħu,

iżda għomor sħiħ l-imħabba tiegħu.

Filgħaxija jidħol il-biki,

filgħodu jidwi l-għajjat ta' ferħ.                                 R/

Ismagħni, Mulej, u ħenn għalija;

kun,  Mulej, l-għajnuna tiegħi.

Int   bdilt  fi żfin l-għali tiegħi,

Mulej, Alla tiegħi, infaħħrek għal dejjem!                            R/

Reading 2                             2 Corinthans 8:7, 9, 13-15

Brothers and sisters: As you excel in every respect, in faith, discourse, knowledge, all earnestness, and in the love we have for you, may you excel in this gracious act also. For you know the gracious act of our Lord Jesus Christ, that though he was rich, for your sake he became poor, so that by his poverty you might become rich. Not that others should have relief while you are burdened, but that as a matter of equality your abundance at the present time should supply their needs, so that their abundance may also supply your needs, that there may be equality. As it is written: Whoever had much did not have more, and whoever had little did not have less.  This is the Word of the Lord.

It-Tieni Lezzjoni     -   mit-Tieni Ittra lill-Korintin 8,7-9, 13-15

Ħuti, bħalma intom għonja f'kollox,  fil-fidi u fil-kelma, fl-għerf u biż-żelu kollu,  fl-imħabba li aħna rawwimna  f'qalbhom, hekk għandkom  tistagħnu  f'din il-ħidma ta' ħniena. Intom tafu l-grazzja ta' Sidna Ġesu' Kristu,  li għad li kien għani, ftaqar minħabba fikom,  sabiex intom tistagħnu permezz tal-faqar tiegħu. Mhux biex il-piż iħeff minn fuq l-oħrajn, u jaqa'  Kollu fuqkom, imma kulħadd indaqs.   Bħalissa ħallu ż-żejjed tagħkom jagħmel tajjeb  għan-nieqes ta' dawk li ma għandhomx, biex  iż-żejjed tagħhom għad ikun jista' jpatti għan- nieqes tagħkom.   U hekk ikun kulħadd indaqs, bħalma hu miktub;  "Min ġabar ħafna ma sabx  iż-żejjed. u min ġabar ftit ma baqax bin-nieqes." Il-Kelma tal-Mulej

Gospel                       Mark 5:21-43

When Jesus had crossed again in the boat to the other side, a large crowd gathered around him, and he stayed close to the sea. One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet and pleaded earnestly with him, saying, "My daughter is at the point of death. Please, come lay your hands on her that she may get well and live." He went off with him, and a large crowd followed him and pressed upon him. There was a woman afflicted with hemorrhages for twelve years. She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse. She had heard about Jesus and came up behind him in the crowd and touched his cloak. She said, "If I but touch his clothes, I shall be cured." Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction. Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, "Who has touched my clothes?" But his disciples said to Jesus, "You see how the crowd is pressing upon you, and yet you ask, 'Who touched me?'" And he looked around to see who had done it. The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth. He said to her, "Daughter, your faith has saved you. Go in peace and be cured of your affliction." While he was still speaking, people from the synagogue  official's house arrived and said, "Your daughter has died; why trouble the teacher any longer?" Disregarding the message that was reported, Jesus said to the synagogue official, "Do not be afraid; just have faith." He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James. When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly. So he went in and said to them, "Why this commotion and weeping? The child is not dead but asleep." And they ridiculed him. Then he put them all out. He took along the child's father and mother and those who were with him and entered the room where the child was. He took the child by the hand and said to her, "Talitha koum," which means, "Little girl, I say to you, arise!" The girl, a child of twelve, arose immediately and walked around. At that they were utterly astounded. He gave strict orders that no one should know this and said that she should be given something to eat.

L-Evanġelju    skond San Mark 5, 21-43

F'dak iż-żmien, wara li Ġesu' raġa' qasam fid-dgħajsa  għax- xatt l-ieħor, waqt li kien ħdjen il-baħar inġabret madwaru   kotra kbira ta' nies.   U ġie wieħed mill-kapijiet tas-sinagoga,   jismu Ġajru.   Dan malli rah, inxteħet f'riġlejh, u talbu ħafna u  qallu:  "Binti ż-żgħira  waslet fl-aħħar;  ejja qiegħed idejk fuqha,  ħalli tfiq u  tgħix."     U Ġesu' telaq miegħu, b'kotra kbira miexja warajh, kulħadd iross fuq. U kien hemm mara li kienet ilha tnax-il sena sħaħ tbati bit- tnixxija tad-demm.     Kienet  batiet wisq taħt ħafna tobba, u nefqet kulma kellha, u mhux biss ma swielha xejn, imma talli marret għall-agħar.   Meta semgħet b'Ġesu', ġiet qalb il-folla, resqet minn warajh u messitlu l-mantar, għax qalet: "Jekk immis imqar il-mantar tiegħu nkun imfejqa." F'daqqa waħda t-tnixxija tad-demm waqfitilha, u  ġewwa fiha  Hasset li kient fieqet mill-marda tagħha. Ġesu' minnufih intebaħ bil-qawwa li ħarġet minnu, u dar lejn il-kotra u staqsa:  "Min messli l-mantar?"   Id-dixxipli tiegħu qalulu:   "Qiegħed tara dawn in-nies kollha jrossu madwarek,  u tistaqsi:  "Min messni?"   Hu beda jħares madwaru biex jara  jilmaħx lil dik li kienet għamlet dan.   Imbagħad il-mara, tirtogħod  bil-biża' għax għarfet x'kien ġralha, resqet, inxteħet  f'riġlejh u  staqrritlu s-sewwa kollu.  U qalilha:  "Binti, il-fidi tiegħek fejqitek;   mur bis-sliem, u kun imfejqa mill-marda tiegħek." Kif kien għadu jitkellem, waslu xi wħud mid-dar tal-kap tas- sinagoga u lil dan qalulu:  "Bintek mieter;  għalfejn tħabbtu iżjed l-Imgħallem?"    Iżda Ġesu' sama' x'kienu qegħdin igħidu u qal lill-Kap tas-sinagoga:  "Tibżax, biss inti emmen."  U ma ħalla lil ħadd imur miegħu ħlief lil Pietru, lil Ġakbu, u lil Ġwanni,  ħu Ġakbu. Waslu d-dar tal-kap tas-sinagoga, u ra storbju sħiħ u nies jibku u jixhru.   Daħal, u qalilhom:  "Dan l-istorbju kollu u dan il-biki  għalfejn?   It-tfajla mhijiex nejta, imma rieqda."  U qabdu  jiddieħqu  bih.   Imma hu keċċiehom ilkoll 'il barra, ħa miegħu lil missieri it- tfajla u lil ommha  u lil dak li kienu miegħu u  daħal fejn kienet   it-tfajla.    Qabdilha idha, u qalilha:  "Talitha,qum!"   -  jiġiifieri: "Tfajla qiegħed ngħidlek, qum!"   Minnufih it-tfajla qamet u qabdet timxi' għax kellha tnax-il sena.   U baqgħu miblugħin bil-għaġeb.  U hu wissiehom bis-sħiħ biex dan ma jku jaf bih ħadd, u qalilhom jagħtuha  tiekol.  Il-Kelma tal-Mulej

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Father Cantalamessa on Revitalizing Youth

Talitha koum  Little girl, arise!

The passage of this Sunday's Gospel is made up of scenes that occur rapidly in different places.    First of all is the scene on the lakeshore. Jesus is surrounded by a crowd when a man falls down at his feet and begs him: "My daughter is at the point of death. Please, come lay your hands on her that she may get well and live." Jesus leaves his half-finished address and goes to the man's home.

The second scene takes place on the road. A woman who suffered from hemorrhage, went up behind Jesus to touch his garment and felt she is cured.  While Jesus was speaking with her, someone arrived from Jairus' house to tell him: "Your daughter has died; why trouble the teacher any longer?" Jesus, who heard everything, said to the ruler of the synagogue: "Do not be afraid; just have faith."

And next comes the crucial scene, in Jairus' house.  There was great confusion, people weeping and shouting, which is understandable given the death of the adolescent which had just occurred.  "So he went in and said to them, 'Why this commotion and weeping? The child is not dead but asleep.' ... Then he put them all out. He took along the child's father and mother and those who were with him and entered the room where the child was.  "He took the child by the hand and said to her, 'Talitha koum,' which means, 'Little girl, I say to you, arise!'   "The girl, a child of twelve, arose immediately and walked around. ... He gave strict orders that no one should know this and said that she should be given something to eat" (Mark 5:39-43).

The Gospel passage suggests an observation. The degree of historicity and reliability of the Gospels is again continually discussed. We recently witnessed the attempt to put at the same level, as if it had the same authority, the four canonical Gospels and the apocryphal gospels of the second and third centuries.

However, this attempt is simply absurd, and it also shows a good deal of bad faith. The apocryphal gospels, especially those of Gnostic origin, were written several generations later by persons who had lost all contact with the events, and who, moreover, were not in the least interested in making history, but in putting on Christ's lips the teachings of their own schools.

The canonical Gospels, on the contrary, were written by eyewitnesses of the events or persons who had been in contact with eyewitnesses. Mark, whose Gospel we are reading this year, was in close relationship with the Apostle Peter, of whom he refers many episodes that had him as protagonist.

This Sunday's passage gives us an example of that historical character of the Gospels. The clear portrait of Jairus and his anguished request for help; the episode of the woman they meet on the way to her home; the messengers' skeptical attitude toward Jesus; Christ's tenacity; the atmosphere of the people mourning for the dead girl; Jesus' command mentioned in the original Aramaic language; Jesus' moving concern that the resurrected girl be given something to eat. All makes one think of an eyewitness' account of the event.

Now, a brief application of Sunday's Gospel to life: There is not only the death of the body but also the death of the heart. Death of the heart exists when one lives in anxiety, discouragement and chronic sadness. Jesus' words "Talitha koum," Little girl, arise, are not addressed only to dead boys and girls, but also to living boys and girls.

How sad it is to see young people … sad.   And there are very many around us. Sadness, pessimism, the desire not to live, are always bad things, but when one sees or hears young people express them, the heart is even more oppressed.

In this connection, Jesus also continues today to resurrect dead boys and girls. He does so with his word, and also by sending them his disciples who, in his name, and with his very love, repeat to today's young people that cry of his: "Talitha koum," youth, arise! Live again!

[Translation by ZENIT]  © Innovative Media Inc.

BE STILL AND KNOW I AM YOUR GOD

12th Sunday in Ordinary Time - Year B

It-12-il Ħadd matul is-Sena  -  Sena 'B'

Reading 1              JoB 38:1, 8-11

The Lord addressed Job out of the storm and said: Who shut within doors the sea, when it burst forth from the womb; when I made the clouds its garment and thick darkness its swaddling bands? When I set limits for it and fastened the bar of its door, and said: Thus far shall you come but no farther, and here shall your proud waves be stilled!   This is the Word of the Lord.

L-Ewwel Lezzjoni      -    mill-Ktieb ta' Ġob 38, 1. 8-11

Il-Mulej wieġeb lil Ġob minn ġot-tempesta u qallu: "Min kien dak li ħalaq il-baħar b'bibien, meta dan b'qawwa ħareġ mill-ġuf, meta bis-sħab libbistu, u bid-dlam fisqietu, meta t-truf tiegħu qegħedtlu bħal xatbiet, u bibien li bihom għalaqtu u għedtlu:  "Sa hawn biss tasal u mhux aktar, ma taqbiżx minn hawn il-qawwa ta' mwieġek"?  Il-Kelma tal-Mulej

Responsorial Psalm     PS 107:23-24, 25-26, 28-29, 30-31

R. (1b) Give thanks to the Lord, his love is everlasting.

They who sailed the sea in ships,
trading on the deep waters,
These saw the works of the LORD
and his wonders in the abyss.                                                                R/    

His command raised up a storm wind
which tossed its waves on high.
They mounted up to heaven; they sank to the depths;
their hearts melted away in their plight.                                         R/

They cried to the LORD in their distress;
from their straits he rescued them,
He hushed the storm to a gentle breeze,
and the billows of the sea were stilled.                                            R/ 

 They rejoiced that they were calmed,
and he brought them to their desired haven.
Let them give thanks to the LORD for his kindness
and his wondrous deeds to the children of men.                       R/ 

Salm Responsorjali                                                    Salm 106(107)

R/  Roddu ħajr lill-Mulej, għax għal dejjem it-tjieba tiegħu.

Dawk li jbaħhru fuq l-iġfna,

li jinnengozjaw fuq l-ibħra bla tarf,

raw l-opri tal-Mulej

u l-għeġubijiet tiegħu f'qiegħ il-baħar.                R/

Hu ordna u qajjem riefnu,

li qanqal imwieġ il-baħar.

Għolew sas-smewwiet u niżlu sa qiegħ il-baħar;

qalbhom bdiet tferfer bil-biża'.                                R

Għajtu lill-Mulej fl-hemm tagħhom,

u mid-dwejjaq tagħhom ħelishom.

U bidel ir-riefnu f'żiffa,.

u sikket mewġ il-baħar.                                               R/

Huma ferħu għax ibbnazza;

u hu wassalhom sal-port li xtaqu.

Ħa jroddu ħajr lill-Mulej għal tjubitu,

għall-għeġubijiet tiegħu mal-bnedmin.              R/

Reading 2                                                         2 Corinthians5, 14-17

Brothers and sisters: The love of Christ impels us, once we have come to the conviction that one died for all; therefore, all have died. He indeed died for all, so that those who live might no longer live for themselves but for him who for their sake died and was raised. Consequently, from now on we regard no one according to the flesh; even if we once knew Christ according to the flesh, yet now we know him so no longer. So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come.   !   This is the Word of the Lord.

It-Tieni Lezzjoni     -    mit-Tieni Ittra lill-Korintin  5, 14-17

Ħuti, l-imħabba ta' Kristu ġġegħelna naħsbu dan: li wieħed miet għal kulħadd, meta kulħadd miet. U miet għal kulħadd biex dawk li jgħixu ma  jgħixux għalihom infushom, imma għal dak li miet u rxoxta għalihom.  Għalhekk aħna ma nagħrfu lil ħadd skont il-ġisem. Jekk għarafna lil Kristu skont il-ġisem, issa ma nagħrfuhx aktar hekk.   Meta wieħed jingħaqad ma' Kristu, isir ħolqien ġdid; il-qadim  għadda u daħal il-ġdida.

Gospel                                                                                MarK 4:35-41

On that day, as evening drew on, Jesus said to his disciples: “Let us cross to the other side.” Leaving the crowd, they took Jesus with them in the boat just as he was. And other boats were with him. A violent squall came up and waves were breaking over the boat, so that it was already filling up. Jesus was in the stern, asleep on a cushion. They woke him and said to him, “Teacher, do you not care that we are perishing?” He woke up, rebuked the wind, and said to the sea, “Quiet! Be still!” The wind ceased and there was great calm. Then he asked them, “Why are you terrified? Do you not yet have faith?” They were filled with great awe and said to one another, “Who then is this whom even wind and sea obey?”  !   This is the Word of the Lord.

Evanġelju   -   Qari  skont San Mark 4, 35-41

Darba, filgħaxija, Ġesu' qal lid-dixxipli tiegħu: "Ejjew naqsmu għax-xatt l-ieħor."   Ħallew in-nies, u ħaduh magħhom kif kien fid-dgħajsa; u marru miegħu dgħajjes oħra.  U qam riefnu kbir, u l-mewġ beda tiela' għal  gĠod-dgħajsa, hekk li kienet ġa bdiet timtela bl-ilma.  Hu kien fil-poppa, rieqed fuq imħadda.   Qajmuh u  qalulu:  "Mgħallem, dan qisu, mhu xejn għalik li aħna se nintilfu?"  Imbagħad qam, ordna ir-riħ u qal lill-baħar: "Iskot!   Biżżejjed!"   U r-riħ waqaf u waqgħet  kalma kbira.  U qalilhom:  "Dal-biża kollu   għaliex?  Meta ma għandkommx fidi?" U qabadhom biża'  kbir, u bdej jgħidu lil xulxin:  "Dan min hu, mela, biex saħansitra r-riħ u l-baħar jisimgħu minnu?"  Il-Kelma tal-Mulej

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Father Cantalamessa on Calming the Storm -Pontifical Household Preacher on This Sunday's Gospel

A Great Storm Arose

The Gospel of this Sunday is the calming of the storm. In the evening, after a day of intense work, Jesus got into a boat and told the apostles to go the other side. Exhausted, he fell asleep in the stern.   Meanwhile, a great storm arose which threatened to destroy the boat.  Frightened, the apostles woke Jesus, saying to him: "Teacher, do you not care if we perish?" After rising, Jesus ordered the sea to be calm: "Peace! Be still!" The wind ceased and there was a great calm. Then he said to them: "Why are you afraid? Have you no faith?" 

We are going to try to understand the message addressed to us today in this page of the Gospel. 

The crossing of the Sea of Galilee indicates the voyage of life. The sea is my family, my community, my heart itself. In small seas, as we know, great and unforeseen storms can be unleashed.    Who has not known some of these storms, when all is darkened and the little boat of our life begins to fill with water on all sides, while God seems to be absent or asleep. An alarming diagnosis from the doctor, and all of a sudden we are at the height of the storm. 

What to do? What can we hold fast to and on what side must we lower the anchor? Jesus does not give us the magic recipe to escape all storms. He has not promised us that we will avoid all difficulties. He has promised us, however, the strength to surmount them if we ask him for it.

St. Paul tells us about a serious problem he had to face in his life, which he calls "a thorn in my flesh." "Three times" -- that is, countless times -- he says he prayed to the Lord to free him from it, and what did the Lord answer him?  Let us read it together: "My grace is sufficient for you, for my power is made perfect in weakness."   From that day, he tells us, he even began to glory in his weaknesses, persecutions and anxieties, to the point of being able to say: "When I am weak, then I am strong" (2 Corinthians 12:7-10).

Trust in God: This is the message of the Gospel. On that day, what saved the disciples from shipwreck was the fact of taking Jesus in the boat, before beginning the crossing.

This is also for us the best guarantee against the storms of life: to take Jesus with us. The means to take Jesus in the boat of one's life and of one's family is faith, prayer and observance of the commandments.

When a storm is unleashed in the sea, at least in the past, seamen used to pour oil on the waves to calm them. On the waves of fear and anxiety we must pour trust in God.

St. Peter exhorted the early Christians to trust in God in persecutions, saying: "Cast all your anxieties on him, for he cares about you" (1 Peter 5:7). The lack of faith of the disciples that Jesus reproached on that occasion was due to the fact that they doubted that he was "concerned" about their lives and safety: "Do you not care if we perish?"

God takes care of us, he is concerned about our lives! A frequently cited anecdote speaks of a man who had a dream. He saw two pairs of footprints that had been imprinted in the desert sand and understood that one pair of footprints was his and the other pair was that of Jesus, who was walking by his side.  At a certain moment, one pair of footprints disappeared, and he understood that this happened exactly at a difficult moment of his life.  Then he complained to Christ, who left him alone in the moment of trial. "But, I was with you!" replied Jesus.  "How is it possible that you were with me, when there was only one pair of footprints in the sand?" the man said.  "They were mine," replied Jesus. "In those moments, I carried you on my shoulders."

Let us remember this when we feel the temptation to complain to the Lord that he leaves us alone.

[Translation by ZENIT]  © Innovative Media Inc. 

Jesus paints word pictures

Eleventh Sunday in Ordinary Time

Il-Ħdax-il Ħadd matul is-Sena (B)

Messain 'B' pp393

READING 1       Ezekiel 17:22-24

Thus says the Lord GOD: I, too, will take from the crest of the cedar,from its topmost branches tear off a tender shoot,and plant it on a high and lofty mountain;on the mountain heights of Israel I will plant it. It shall put forth branches and bear fruit, and become a majestic cedar. Birds of every kind shall dwell beneath it, every winged thing in the shade of its boughs. And all the trees of the field shall know that I, the LORD, bring low the high tree, lift high the lowly tree, wither up the green tree, and make the withered tree bloom. As I, the LORD, have spoken, so will I do. This is the Word of the Lord.

L-EWWEL LEZZJONI   --   Qari mill-Profeta Eżekjel 17, 22-24

Dan jgħid Sidi l-Mulej: "Jien naqta' mill-quċċata taċ-ċedru l-għoli, minn tarf il-friegħi l-għolja, rimja żgħira, u nxettilha fuq il-muntanja għolja u kbira; fuq il-muntanja għolja ta' Iżrael inxettilha.  U hi toħroġ il-friegħi, u tagħmel il-frott, u ssir siġra sabiħa taċ-ċedru.  U taħtha hstkenn kull tajr tal-ġwienaħ, jistekknu għad-dell tal-friegħi tagħha.   U jagħrfu s-siġar kollha tar-raba' li jien il-Mulej, li siġra għolja nċekkinha, u siġra żgħira nkabbarha; innixxef is-siġar l-ħadra, u n-niexfa bil-weraq  nkabbarha. Jien, il-Mulej, tkellimt, u li għedt nagħmlu."Il-Kelma tal-Mulej

RESPONSORIAL PSALM               PSALM  92:2-3, 13-14, 15-16

R. (cf. 2a) Lord, it is good to give thanks to you.

It is good to give thanks to the LORD,
to sing praise to your name, Most High,
To proclaim your kindness at dawn
and your faithfulness throughout the night.             R.

The just one shall flourish like the palm tree,
like a cedar of Lebanon shall he grow.
They that are planted in the house of the LORD
shall flourish in the courts of our God.                       R.

They shall bear fruit even in old age;
vigorous and sturdy shall they be,
Declaring how just is the LORD,
my rock, in whom there is no wrong.                        R.

SALM RESPONSORJALI                                             Salm91(92)

                R/     Tajjeb li nfaħhru l-Mulej.

Tajjeb li nfaħħru l-Mulej,

li ngħannu lil ismek, into l-Għoli,

inxandru filgħodu t-tjieba tiegħek,

u billejl il-fedela' tiegħek.                                           R/

Il-bniedem ġust bħall-palma jħaddar,

bħal ċedru tal-Libanu jikber.

Imħawlin f'dar il-Mulej,

Iħaddru fil-btiħi tat-tempju ta' Alla tagħna.        R/

Sa fu xjuħithom il-frott jagħmlu,

kollhom ħajja u ħdura,

bieix ixandru li ġust hu l-Mulej, blata tiegħi,

u ebda qerq ma jinsab fih.                                          R/

READING 2             2 Corinthians 5:6-10

Brothers and sisters: We are always courageous, although we know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight. Yet we are courageous, and we would rather leave the body and go home to the Lord. Therefore, we aspire to please him, whether we are at home or away. For we must all appear before the judgment seat of Christ, so that each may receive recompense, according to what he did in the body, whether good or evil. This is the Word of the Lord.

It-Tieni Lezzjoni    --    Qari mit-Tieni Ittra lill-Korintin. 5, 6-10

Ħuti, aħna dejjem qalbna qawwija u nafu li sakemm  indumu mlibbsa b'dan il-ġisem, nibqgħu 'l bogħod mill-Mulej – għahx aħna ngħixu bil-fidi u mhux  bil-viżjoni.   Aħna qalbna qawwija u persważi li  aħjar noħorġu minn dan il-ġisem u mmorru  noqogħdu għand il-Mulej. Għalhekk fuq kollox aħna nfittxu li nogħġbu lilu, sew jekk nibqgħu hawn, sew jekk noħorġu minn dan il-ġisem.  Jeħtieġ li lkoll  kemm aħna nidhru quddiem it- tribunal ta' Kristu, ħalli kulħad jieħu skont it- tajjeb jew il-ħażn li jkun għamel meta kien  għadu ħaj fil-ġisem. Il-Kelma tal-Mulej

Gospel        Mark 4:26-34

Jesus said to the crowds: "This is how it is with the kingdom of God; it is as if a man were to scatter seed on the land and would sleep and rise night and day and through it all the seed would sprout and grow, he knows not how. Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear. And when the grain is ripe, he wields the sickle at once, for the harvest has come." He said, "To what shall we compare the kingdom of God, or what parable can we use for it? It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. But once it is sown, it springs up and becomes the largest of plants and puts forth large branches,  so that the birds of the sky can dwell in its shade." With many such parables he spoke the word to them as they were able to understand it. Without parables he did not speak to them, but to his own disciples he explained everything in private. This is the Word of the Lord.

L-Evanġelju                            skond Mark. 4, 26-34

F'dak iż-żmien, Ġesu' qal lill-kotrao tan-nies:  "Is-Saltna  ta' Alla hi bħal meta raġel ikun xeħet iż-żerriegħa fl-art. Rieqed jew imqajjem, billejl jew binhar, iż-żerriegħa tinbet u tikber, bla ma jaf kif.  L-art trodd minnha nfisha  l-ewwel il-barma, imbagħad is-sbula, imbagħad il-qamħ   mimli fis-sbula.   U meta l-frott isir, malajr il-bidwi  jmidd idu għall-minġel, għax ikun wasal żmien il-ħsad. U qal:  "Ma xiex sejrin inqabbluha s-Saltna ta' Alla, jew b'liema parabbola nifssurha?   Qisha żerriegħa tal- mustarda;  din meta tinżara fil-ħamrija, hi l-iċken fost iż-żrieragħ kollha fuq l-art;  imma wara li tinżara' tikber u ssir l-akbar waħda fost il-ħxejjex kollha, u toħroġ friegħi wesgħin, hekk li l-għasafar tal-ajru jkunu jistgħu jistkennu għad-dell  tagħha." B'ħafna parabboli bħal dawn kien ixandrilhom il-kelma, kif kienu jistgħu jifhmuha huma, u mingħajr xi parábola ma kienx ikellimhom;  imma lid-dixxipli tiegħu, meta  kien ikun waħdu magħhom, kien ifissrilhom kollox.  Il-Kelma tal-Mulej

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COMMENTARY  on next Sunday’s Gospel by Larry Broding

 A Picture Tells a Thousand Stories

Are you “visually oriented?” How does this orientation effect the language you use?

How many times have you told someone, “If you could only see it, you would understand”? Pictures do simplify explanations. Word images do the same thing. They make the difficult easy to communicate. Jesus understood this principle well when he told the people about the Kingdom of God. He publicly preached with parables.

In the first parable Jesus proposed and agricultural analogy that was familiar with his audience. At the time, farmers carefully planted grain and tended their fields to maximize yield. Yet, nature produced the plants; farmers only cooperated with creation for their plants. In the end, framers harvested the grain when the time was right. How does this analogy reveal the Kingdom? The active agent in the analogy and in the Kingdom is God. Humanity is simply a co-worker. God created the conditions for the harvest, the worker (i.e., missionary) who sowed the seeds then brought the harvest in. Notice the two parts the farmer/missionary played. He spread the seed (the word of God) and participated in the harvest at the end. Indeed, if the appearance of Christ in the Incarnation and at the crucifixion revealed the end times, the missionary/evangelist was to extend the Messianic mission of bringing all back to God for the Final Judgment. Of course, those who willingly participated in this “gathering” were saved; those who rejected the call were “lost.”

Like may other parables, this analogy spoke to the end times. The farmer/missionary spreads the Word and in doing so, he or she helped Christ bring back all to God. So, the Christian missionary was actually the Christian eschatologist. The missionary was a minister for the Final Days. Yet, his/her job was secondary. God was in charge; he was doing the “heavy lifting” to fulfill his will.

In his second parable, Jesus changed the focus from the end times to the humble beginnings of the Kingdom. The reign of God would not arrive to thunderous applause. In fact, like the small mustard seed, its coming would not be considered a major event. The Incarnation was not announced with great fanfare. However, the end of the process that began with the Incarnation would be huge.

Why did Jesus use parables in his public ministry? Jesus used parables for two reasons: to deflect criticism and to teach effectively. By speaking in analogies and stories, Jesus was able to communicate to his audience without providing a clear reason for the Roman authorities to move against him. If Jesus equated the Kingdom of God with revolution, he would have been quickly arrested, tried and executed. But, by teachings in symbols and stories, he was able to deflect charges of treason.

More important, stories and analogies are superior didactic tools. What do you remember best: a process, a principle or a story? Narrative forms create opportune conditions to communicate a moral. Think of an effective television commercial. Most likely, the commercial tells a story and ties the moral of the story directly to the product and/or product feature. Jesus and his followers used this form to pass along the faith. Over time, of course, the interpretations of many parable changed to meet the needs of the audience. But, that did not diminish the power of the narrative.

What is your favorite parable in the gospel? How do these parables help reflect on the Kingdom?

Jesus painted word pictures with symbols and stories. He understood the power of the narrative. A picture might tell a thousand stories, but a word picture can help express the Kingdom.

What story or symbol could you create to express your faith? Get creative.

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