Twenty-seventh Sunday in Ordinary Time

Is-27 Ħadd matul is-Sena

Messalin B p 481

Reading 1            -              Genesis 2:18-24

The LORD God said: "It is not good for the man to be alone. I will make a suitable partner for him." So the LORD God formed out of the ground various wild animals and various birds of the air, and he brought them to the man to see what he would call them;  whatever the man called each of them would be its name. The man gave names to all the cattle, all the birds of the air, and all wild animals; but none proved to be the suitable partner for the man.  So the LORD God cast a deep sleep on the man, and while he was asleep, he took out one of his ribs and closed up its place with flesh. The LORD God then built up into a woman the rib that he had taken from the man. When he brought her to the man, the man said: "This one, at last, is bone of my bones and flesh of my flesh; this one shall be called 'woman, ' for out of 'her man' this one has been taken." That is why a man leaves his father and mother and clings to his wife, and the two of them become one flesh.  This is the Word of the Lord.

L-Ewwel Qari    -    mill-Ktieb tal-Ġenesi 2, 18-24

Il-Mulej Alla qal:   "Mhux sewwa li bniedem jiqa' waħdu.Ħa nagħmillu għajnuna tgħodd għalih." U l-Mulej Alla sawwar mill-art l-annimali selvaġġi  u t-tajt kollu tal-ajru, u ġiebhom quddiem  il-bniedem biex jara xi jsemmihom, u skont ma jkun il-bniedem semma lil kull ħliqa ħajja, dak ikun isimha. U l-bniedem ta isem  lil kull bhima u 'l kull tajra tal-ajru,  u 'l kull annimal selvaġġ;  imma għall-bniedem ma nstabet ebda  għajnuna tgħodd għalih. U l-Mulej Alla tefa' nagħsa tqila fuq il-bniedem;u dan raqad. U ħadlu waħda minn kustiljih  u flokha mlieh bil-laħam.   U l-Mulej Alla sawwar il-kustilja,  li kien ħa mill-bniedem,   f'mara, u ġiiebha lill-bniedem. Imbagħad il-bniedem qal:   "Din id-darba  din hi  għadma  minn għadmi, u  laħam minn laħmi, għalhekk tissejjah mara, għax mir-raġel ittieħdet hi." Għalhekk ir-raġel iħalli lil missieru u lil ommu u jingħaqad ma' martu  u jsiru ġisem wieħed. Il-Kelma tal-Mulej

Responsorial Psalm                     Psalm 128:1-2, 3, 4-5, 6

R. (cf. 5) May the Lord bless us all the days of our lives.

Blessed are you who fear the LORD,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.                                     R/

Your wife shall be like a fruitful vine
in the recesses of your home;
your children like olive plants
around your table.                                                                   R/

Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.                                                           R/

May you see your children's children.
Peace be upon Israel!                                                              R/

Salm Responsorjali    - Salm 127(128)

R/   Iberikna l-Mulej il-jiem kollha ta' ħajjitna.

Ħieni kull min jibża' mill-Mulej,

kull min jimxi fit-triqat tiegħu!

Mix-xogħol ta' idejk inti tiekol,

ħieni int, u riżqek tajjeb.                              R/

Martek tkun bħal dielja għammiela

Fl-irkejjen ta' darek;

uliedek bħal xitel taż-żebbuġ

madwar il-mejda tiegħek.                          R/

Ara, kif ikun imbierek

il-bniedem li jibża mill-Mulej!

Ibierkek il-Mulej minn Sijon!     R/

Jalla tara l-ġid ta' Ġerusalemm

tul ħajtek  kollha!                            

Jalla  tara wlied uliedek!

Sliem għal Iżrael!                                             R/

Reading 2       Hebrews 2:9-11

Brothers and sisters:  He "for a little while" was made "lower than the angels, " that by the grace of God he might taste death for everyone. For it was fitting that he, for whom and through whom all things exist, in bringing many children to glory, should make the leader to their salvation perfect through suffering. He who consecrates and those who are being consecrated all have one origin. Therefore, he is not ashamed to call them 'brothers.'   This is the Word of the Lord.

It-Tieni Qari      -   mill-Ittra lil Lhud 2, 9-11           

Ħuti, lil dak li għal ftit taż-żmien, kien imniżżel ftit inqas mill-anġli,  lil Ġesu', aħna issa qegħdin narawh imżejjen fil-glorja u l-ġieħ minħabba fil-mewt li hu bata, biex, għall-grazzja  ta' Alla, il-mewt li daq tkun  għall-ġid ta' kulħadd. Għax kien jixraq li Alla, li għalih u bih sar kollox, waqt li jwassal ħafna wlied għallll-glorja, jagħmel li l-Awtur tas-salvazzjoni tagħhom  ikun perfett  bis-saħħa tas-sofferenzi.  Għax kemm dak li jqaddes,  u kemm dawk li jiġu mqaddsin, ilkoll huma mill-istess wieħed. U għalhekk Ġesu' ma jistħix isejħilhom ħutu. Il-Kelma tal-Mulej.

Gospel                                               Mark 10:2-16

The Pharisees approached Jesus and asked, "Is it lawful for a husband to divorce his wife?" They were testing him. He said to them in reply, "What did Moses command you?" They replied, "Moses permitted a husband to write a bill of divorce and dismiss her." But Jesus told them, "Because of the hardness of your hearts he wrote you this commandment. But from the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh. So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate." In the house the disciples again questioned Jesus about this. He said to them, "Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and  marries another, she commits adultery."  And people were bringing children to him that he might touch them, but the disciples rebuked them. When Jesus saw this he became indignant and said to them, "Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept the  kingdom of God like a child will no  enter it." Then he embraced them and blessed them, placing his hands on them. This is the Word of the Lord.

Evanġelju    -   Qari skond San Mark 10, 2-16           

 F'dak iż-żmien, resqu xi Fariżej lejn Ġesu' u biex  iġarrbuh staqsewh jekk raġel jistax jitlaq 'il martu. Weġibhom u qal:  "X'ordnalkom Mose?" Qalulu:  "Mose' ta  l-permess li wieħed jagħmel  il-kitba tad-divorzju, u jibgħatha." Imbagħad weġibhom Ġesu':  "Minħabba l-ebusija ta' qalbkom kitbilkom din l-ordni.  Iżda sa mill-bidu   tal-ħolqien Alla għamilhom raġel u mara. Għalhekk mela raġel jħalli lil missieru u 'l-ommu u jingħaqad ma' martu, u t-tnejn isiru ġisem wieħed. Għalhekk  mhumiex iżjed tnejn, imma ġisem wieħed. Mela dak li għaqqad Alla ma għandux jifirdu l-bniedem." Xħin daħlu d-dar id-dixxipli reġgħu staqsewh fuq dan, u hu qalilhom:  "Min jitlaq lil martu u jiżżewweġ oħra jkun ħati ta' adulterju kontra l-ewwel waħda; u jekk mara titlaq lil żewġha u tiżżewweġ ieħor tkun ħatja ta' adulterju." Ġibdulu quddiemu  xi tfal ċkejknin biex iberrikom, iżda d-dixxipli tiegħu qabdu jgħajtu magħhom. Ġesu', meta ra hekk, inkorla u qalilhom: "Ħalluhom it-tfal iż-żgħar jiġu għandi; iżżommuhomx, għax ta' min hu bħalhom hija  s-Saltna ta' Alla.   Tassew  ngħidilkom, li min is-Saltna ta' Alla ma  jilqgħhiex bħal tifel ċkejken ma jidħolx fiha."   Imbagħad ħaddanhom  miegħu u qiegħed idejh fuqhom u berikom. Il-Kelma tal-Mulej.

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Father Cantalamessa on Marriage:

                          The Two Shall Become One Flesh

The topic of this 27th Sunday of Ordinary Time is marriage. The first reading (Genesis 2:18-24) begins with the well-known words: "The Lord God said, 'It is not good that the man should be alone; I will make him a helper fit for him.'"

In our days the evil of marriage is separation and divorce, whereas in the time of Jesus it was repudiation. In a certain sense, the latter was a worse evil, because it also implied an injustice in regard to the woman, which, sadly, persists in certain cultures. Man, in fact, had the right to repudiate his wife, but the wife did not have the right to repudiate her husband.

There were two opposite opinions in Judaism, in regard to repudiation. According to one of them, it was lawful to repudiate one's wife for any reason, hence, at the discretion of the husband. According to another, however, a grave reason was necessary, established by the law.

One day they subjected Jesus to this question, hoping that he would adopt a position in favor of one or the other thesis. However, they received an answer they did not expect: "Because of the hardness of your hearts he [Moses] wrote you this commandment. But from the beginning of creation, 'God made them male and female. For this reason a man shall leave his father and mother (and be joined to his wife), and the two shall become one flesh.' So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate."

The law of Moses about repudiation is seen by Christ as an unwanted disposition, but tolerated by God (as polygamy and other disorders), because of hardness of heart and human immaturity. Jesus did not criticize Moses for the concession made; he recognized that in this matter the human lawmaker cannot fail to keep in mind the reality in fact.

However, he re-proposed to all the original ideal of the indissoluble union between man and woman -- "one flesh" -- that, at least for his disciples, must be the only form possible of marriage.

However, Jesus did not limit himself to reaffirming the law; he added grace to it. This means that Christian spouses not only have the duty to remain faithful until death; they also have the necessary aids to do so. From Christ's redeeming death comes a strength -- the Holy Spirit -- which permeates every aspect of the believer's life, including marriage. The latter is even raised to the dignity of a sacrament and of living image of the spousal union with the Church on the cross (Ephesians 5:31-32).

To say that marriage is a sacrament does not only mean -- as often believed -- that in it the union of the sexes is permitted, licit and good, which outside of it would be disorder and sin; it means even more yet, to say that marriage becomes a way of being united to Christ through love of the other, a real path of sanctification.

This positive view is the one that Benedict XVI happily showed in his encyclical "Deus Caritas Est" on love and charity. In it the Pope does not compare the indissoluble union in marriage to another form of erotic love; but presents it as the most mature and perfect form, not only from the Christian, but also from the human point of view.

"It is part of love's growth toward higher levels and inward purification that it now seeks to become definitive, and it does so in a twofold sense: both in the sense of exclusivity (this particular person alone) and in the sense of being 'forever.' Love embraces the whole of existence in each of its dimensions, including the dimension of time. It could hardly be otherwise, since its promise looks toward its definitive goal: love looks to the eternal" (No. 60).

This ideal of conjugal fidelity has never been easy (adultery is a word that resounds ominously even in the Bible!). But today the permissive and hedonist culture in which we live has made it immensely more difficult. The alarming crisis that the institution of marriage is going through in our society is easy for all to see.

Civil laws, such as that in Spain, permit (and indirectly, in this way, encourage!) beginning divorce proceedings just a few months after life in common. Words like: "I am sick of this life," "I'm going," "If it's like this, each one on his own!" are uttered between spouses at the first difficulty.

Let it be said in passing: I believe that Christian spouses should accuse themselves in confession of the simple fact of having uttered one of these words, because the sole fact of saying them is an offense to the unity, and constitutes a dangerous psychological precedent.

In this marriage suffers the common mentality of "use and discard." If a device or tool is in some way damaged or dented, no thought is given to repairing it -- those who did such repairs have disappeared -- there is only thought of replacing it. Applied to marriage, this mentality is deadly.

What can be done to contain this tendency, cause of so much evil for society and so much sadness for children? I have a suggestion: Rediscover the art of repairing!

Replace the "use and discard" mentality with that of "use and repair." Almost no one does repairs now. But if this art of repairing is no longer done for clothes, it must be practiced in marriage. Repair the big tears, and repair them immediately.

St. Paul gave very good counsels in this respect: "Be angry but do not sin; do not let the sun go down on your anger, and give no opportunity to the devil," "forbearing one another and, if one has a complaint against another, forgiving each other," "Bear one another's burdens" (Ephesians 4:26-27; Colossians 3:13; Galatians 6:2).

What is important is that one must understand that in this process of tears and repairs, of crises and surmounted obstacles, marriage is not exhausted, but is refined and improves. I perceive an analogy between the process that leads to a successful marriage and one that leads to holiness.

In their path toward perfection, the saints often go through the so-called dark night of the senses, in which they no longer experience any feeling, or impulse.

They have aridity, are empty, do everything through will power alone and with effort. After this, comes the "dark night of the spirit," in which not only feelings enter into crisis, but also the intelligence and will. There is even doubt that one is on the right road; if it has not all been an error; complete darkness, endless temptations. They go forward only through faith.

Does everything end then? On the contrary! All this was but purification. After they have passed through these crises, the saints realize how much more profound and selfless their love of God now is, in relation to that of the beginning.

For many couples, it will not be difficult to recognize their own experience. They have also frequently gone through the night of the senses in their marriage, in which the latter have no rapture of ecstasy, and if there ever was, it is only a memory of the past. Some also experience the dark night of the spirit, the state in which the profoundest option is in crisis, and it seems that there is no longer anything in common.

If with good will and the help of someone these crises are surmounted, one realizes to what point the impulse and enthusiasm of the first days was but little compared to the stable love and communion matured over the years.

If at first husband and wife loved one another for the satisfaction it gave them, today perhaps they love one another a bit more with a love of tenderness, free of egoism and capable of compassion; they love one another for the things they have gone through and suffered together.  

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

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ALL MEN WILL BE SAVED?

Twenty-sixth Sunday in Ordinary Time

Is-26 Ħadd matul is-Sena

Messalin B p 475

Reading 1   -   Numbers 11:25-29

The LORD came down in the cloud and spoke to Moses. Taking some of the spirit that was on Moses, the LORD bestowed it on the seventy elders; and as the spirit came to rest on them, they prophesied. Now two men, one named Eldad and the other Medad, were not in the gathering but had been left in the camp. They too had been on the list, but had not gone out to the tent; yet the spirit came to rest on them also, and they prophesied in the camp. So, when a young man quickly told Moses, "Eldad and Medad are prophesying in the camp, " Joshua, son of Nun, who from his youth had been Moses?aide, said, "Moses, my lord, stop them." But Moses answered him, "Are you jealous for my sake? Would that all the people of the LORD were prophets! Would that the LORD might bestow his spirit on them all!"   This is the Word of the Lord.

L-Ewwel Qari   -   mill-Ktieb tan-Numri 11, 25-29

F'dak iż-żmien,  Il-Mulej niżel fi sħaba jkellem 'il Mose', u ħa mill-ispirtu li kellu fih, u tah lis-sebgħin xiħ; u ġara li, hekk kif l-ispirtu qagħad fuqhom, bdew jipprofetizzaw, imma ma ssoktawx. Issa fil-kamp kien baqa' żewġt irġiel, wieħed jismu Eldad u  l-ieħor Medad,  u fuqhom ukoll niżel l-ipirtu. Hekk dawn ġew magħduda mal-magħżulin għax, għalkemm  ma marrux fit-Tinda,  bdew jipprofetizzaw fil-kamp. Dlonk mar wieħed żagħżugħ jgħarraf b'dan il-Mose' u qallu: "Eldad u Medad qegħdin jipprofetizzaw fil-kamp." U Ġożwe' bin Nun, li minn ċkunitu kien qaddej ta' Mose', qabad u qal:  "Sidi Mose', tħallihomx aktar." Iżda' Mose' wieġbu:  "Jaqaw qiegħed tgħir minħabba fija? Jalla l-poplu tal-Mulej ikun kollu profeti, u jalla l-Mulej iqiegħed fuqhom l-ispirtu tiegħu." Il-Kelma tal-Mulej 

Responsorial Psalm                      Psalm 19:8, 10, 12-13, 14

R. (9a) The precepts of the Lord give joy to the heart.

The law of the LORD is perfect,
refreshing the soul;
the decree of the LORD is trustworthy,
giving wisdom to the simple.                   R/

The fear of the LORD is pure,
enduring forever;
the ordinances of the LORD are true,
all of them just.                                                                R/

Though your servant is careful of them,
very diligent in keeping them,
Yet who can detect failings?
Cleanse me from my unknown faults!   R/

From wanton sin especially, restrain your servant;
let it not rule over me.
Then shall I be blameless and innocent
of serious sin.                                                                    R/

Salm Responsorjali      -    Salm 18 (19)

      R/     Il-preċetti tal-Mulej dritti, u jiferrħu l-qalb.

Il-liġi tal-Mulej perfetta, u tagħti l-ħajja;

ix-xhieda tal-Mulej hi sewwa,

u tgħallem lil min ma jafx.                          R/

Il-biża' tal-Mulej sinċier,

u jibqa' għal dejjem;

il-ġudizzji tal-Mulej sewwa,

u mseddqa għalkollox.                 R/

Fehemhom sewwa l-qaddej tiegħek;

ħlas tajjeb għandu min iħarishom.

In-nuqqas  min jista'  jagħrfu?

Minn dak li ma nafx bih saffini.  R/

Mill-kburija wkoll ħares il-qaddej tiegħek,

tħalliha qatt  taħkimni.

Imbagħad inkun bla ħtija

u ħieles minn dnub kbir.                             R/

Reading 2                 James 5:1-6

Come now, you rich, weep and wail over   your impending miseries.  Your wealth has rotted away, your clothes  have become moth-eaten, your gold and silver have  corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days. Behold, the wages you withheld from the workers who harvested your fields are crying aloud; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter. You have condemned; you have murdered the righteous one; he offers you no resistance. This is the Word of the Lord.

It-Tieni Qari   -    mill-Ittra ta' San Ġakbu  5, 1-6

Ejjew issa, intom il-għonja, ibku u  ixhru fuq l-għawġ li ġej fuqkom! Ġidkom  tħassar, ħwejjiġkom kilithom il-kamla. Id-deheb u l-fidda tagħkom rabbew is-sadid,  u s-sadid tagħkom  għad jixhed  kontra tagħkom u jiklilkom ġisimkom bħal nar. Ħżintu  l-ġid fl-aħħar jiem!  Ara, il-ħlas tal-ħaddiema li ħasdu l-għelieqi tagħkom  –  ħlas li intom żammejtuhulhom   bil-qerq – qiegħed jgħajjat kontra tagħkom, u l-biki  ta' dawk li ħasdu wasal f'widnejn il-Mulej tal-eżerċti.  Fuq l-art għextu fix-xalar u l-lussu;  qgħadtu tissemmnu għall-jum tal-qatla.   Intom ikkundannajtu l-ġust,   qtitluh għax ma jistax jiqfilkom!  Il-Kelma tal-Mulej

Gospel   -  Mark 9:38-43, 45, 47-48

At that time, John said to Jesus,  "Teacher, we saw someone driving out  demons in your name, and we tried to prevent him because  he does not follow us." Jesus replied, "Do not prevent him. There is no one who performs a  mighty deed in my name who can at the same time speak ill of me. For whoever is not against us is for us. Anyone who gives you a cup of water to drink because you belong to Christ,  amen, I say to you, will surely not lose his reward. "Whoever causes one of these little ones  who believe in me to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea. If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go to  hell, into the unquenchable fire. And if your foot causes you to sin, cut if off. It is better for you to enter into life crippled than with two feet to be thrown into hell. And if your eye causes you to sin, pluck it out. Better for you to enter into the  kingdom of God with one eye than with two eyes to be thrown into hell, where 'their worm does not die, and  the fire is not quenched.'"   This is the Word of the Lord.

 L-Evanġelju   -    skont San Mark 9, 38-43. 45. 47-48

F'dak iż-żmien,  Ġwanni qal lil Ġesu': "Mgħallem, wieħed raġel, li soltu ma jkunx magħna, rajnieh ikeċċi x-xjaten f'ismek u ridna nżommuh, għax hu mhuxiex wieħed minn  tagħna." Imma Ġesu' qal:  "La żżommuhx, le,  għax ma hemm ħadd li se jagħmel miraklu f'ismi u  mbagħad malajr se jkollu ħila jgħid kontra tiegħi. Għax min mhuxiex kontra tagħna, huwa magħna. Min jagħtikom tazza ilma x'tixorbu għax intom tal-Messija, ngħidilkom is-sewwa li ma jibqax mingħajr il-ħlas tiegħu. Imma min jagħti skandlu lil wieħed minn dawn iċ-ċkejknin li  jemmnu fija, ikun jaqbillu jekk jorbtulu ma' għonqu ġebla tat-tħin minn dawk li jdawru l-ħmir u jixħtuj fil-baħar. U jekk idek hija għalik okkażjoni ta' dnub, aqtgħha barra; jaħbatlek aħjar li tidħol b'id waħda, milli tmur  b'idejk it-tnejn fl-infern, fin-nar li ma jintefiex. U jekk riġlek hu għalik okkażjoni ta' dnub, aqtgħu barra; jaħbatlek aħjar li tidħol b'riġel wieħed fil-ħajja milli  tinxteħet  b'riġlejk it-tnejn fl-infern. U jekk għajnek hi għalik okkażjoni ta' dnub, aqlagħħa barra; jaħbatlek aħjar li tidħol b'għajn waħda fis-Saltna ta' Alla milli  tinxteħet b'għajnejk it-tnjen fl-infern, fejn id-dud tagħhom ma jmutx u fejn in-nar ma jintefiex."  Il-Kelma tal-Mulej.

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Father Cantalamessa on Salvation

He that is not against us is for us

One of the apostles, John, saw demons cast out in the name of Jesus by one who did not belong to the circle of disciples and forbade him to do so. On recounting the incident to the master, he is heard to reply: "Do not forbid him ... For he that is not against us is for us" (Mark 9:39, 40).

This is a topic of great current importance. What to think of those who are outside, who do something good and show signs of the spirit, yet without believing in Christ and adhering to the Church. Can they also be saved?   Theology has always admitted the possibility, for God, of saving some people outside the ordinary ways, which are faith in Christ, baptism and membership in the Church.

This certainty has been affirmed in the modern age, after geographic discoveries and increased possibilities of communication among peoples made it necessary to take note that there are innumerable people who, through no fault of their own, have never heard the proclamation of the Gospel, or have heard it in an improper way, from conquistadors and unscrupulous colonizers that made it quite difficult to accept.

The Second Vatican Council said that "the Holy Spirit offers everyone the possibility, in a way known only to God, to be associated with this paschal mystery of Christ and, therefore, to be saved" ["Gaudium et Spes," no. 22. Editor's note].

Has our Christian faith changed? No, as long as we continue to believe two things: First, that Jesus is, objectively and in fact, the only mediator and savior of the whole human race, and that also those who do not know him, if they are saved, are saved thanks to him and his redeeming death. Second, that also those who, still not belonging to the visible Church, are objectively "oriented" toward her, form part of that larger Church, known only to God.

In our Gospel passage, Jesus seems to require two things from these people "outside": that they are not "against" him, that is, that they do not positively combat the faith and its values, namely, that they do not willingly place themselves against God.

Second, that, if they are unable to serve and love God, that they at least serve and love his image, which is man, especially the needy. It says, in fact, continuing with our passage, still speaking of those "outside": "whoever gives you a cup of water to drink because you bear the name of Christ, will by no means lose his reward."

However, having clarified the doctrine, I believe it is also necessary to rectify something more: our interior attitude, our psychology as believers. One can understand, but not share, the poorly concealed contrariety of certain believers on seeing every exclusive privilege fall which is linked to their faith in Christ and membership in the Church: "Then, of what use is it to be good Christians?"

We should, on the contrary, rejoice immensely given these new openings of Catholic theology. To know that our brothers outside of the Church also have the possibility of being saved: What is there more liberating and confirming of God's infinite generosity and will than "that all men be saved" (1 Timothy 2:4)? We should make the desire of Moses our own as recorded in Sunday's first reading: "Would that the Lord might bestow his spirit on them all! (Numbers 11:29)."

Knowing this, should we leave everyone in peace in their own conviction and cease to promote faith in Christ, given that one can also be saved in other ways? Of course not.

But what we should do is emphasize the positive more than the negative reason. The negative is: "Believe in Jesus, because whoever does not believe in him will be eternally condemned"; the positive reason is: "Believe in Jesus, because it is wonderful to believe in him, to know him, to have him next to one as savior, in life and in death."   [Translation from the Italian original by ZENIT]   © Innovative Media Inc.

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: "What were you discussing?"

Twenty-fifth Sunday in Ordinary Time

Lectionary: 134

Il-25 Ħadd matul is-sena

Messalin B pp 469

Reading 1       WISDOM 2:12, 17-20

The wicked say: Let us beset the just one, because he is obnoxious to us; he sets himself against our doings, reproaches us for transgressions of the law and charges us with violations of our training. Let us see whether his words be true; let us find out what will happen to him. For if the just one be the son of God, God will defend him and deliver him from the hand of his foes. With revilement and torture let us put the just one to the test that we may have proof of his gentleness and try his patience. Let us condemn him to a shameful death; for according to his own words, God will take care of him.  This is the Word of the Lord.

L-Ewwel Qari           - mill-Ktieb ta' l-Għerf 2, 12, 17-20

In-nies il-ħżiena qalu:   Nonsbulu lill-ġust għaliex hu xkiel għalina fi triqitna hu kontra l-għemejjel tagħna, iċanfarna għax niksru l-Liġi u jixlina għax immorru kontra t-tagħlim li ħadna.   Ħa naraw hux veru kliemu, naraw  fl-aħħar x'se jsir minnu. Jekk il-ġust  hu iben Alla, jaqbeż għalih Alla, u jeħilsu minn   id l-għedewwa tiegħu. Inġarrbuh   bit-tagħjir u l-moħqrija, biex naraw xi tjubija għandu u nkejlu sa fejn jasal sabru. Naqtgħuhielu għall-mewt b'mistħija, għax, kif għid hu, għandu min iħarsu" Il-Kelma tal-Mulej

Responsorial Psalm        PSALM 54:  3-4, 5, 6 AND 8

O God, by your name save me,
and by your might defend my cause.
O God, hear my prayer;
hearken to the words of my mouth.

      R. The Lord upholds my life.

For the haughty men have risen up against me,
the ruthless seek my life;
they set not God before their eyes.

R. The Lord upholds my life.

Behold, God is my helper;
the Lord sustains my life.
Freely will I offer you sacrifice;
I will praise your name, O LORD, for its goodness.

R. The Lord upholds my life.

Salm Responsorjali.  -   Salm 53 (54)

R/           Alla hu dak li jżommni.

B'isemek,  O Alla,  salvani;

agħmilli  ħaqq  bil-qawwa tiegħek.

Isma', O Alla, it-talba tiegħi,

agħti widen għal kliem fommi.                                R/

Għax nies kburin qamu kontrija,

nies kefrin jonsbuli ħajti;

ma jżommux 'l Alla quddiem għajnejhom.         R/

Ara, Alla l-għajnuna tiegħi,

il-Mulej hu dak li jżommni.

Minn qalb noffrilek is-sagrifiċċju,

irrodd ħajr ll ismek,  għax hu tajjeb.                       R/ 

Reading 2          JAmeS 3:16—4:3

Beloved: Where jealousy and selfish ambition exist, there is disorder and every foul practice.  But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.  And the fruit of righteousness is sown in peace for those who cultivate peace. Where do the wars and where do the conflicts among you come from?  Is it not from your passions that make war within your members?  You covet but do not possess.  You kill and envy but you cannot obtain;  you fight and wage war.  You do not possess because you do not ask.  You ask but do not receive, because you ask wrongly, to spend it on your passions.   This is the Word of the Lord.

It-Tieni Qari   -    mill-Ittra ta' San Ġakbu 3.16-17; 4.13

Għeżież,  fejn hemm il-għira u l-ġlied, hemm issib  it-taqlib u kull xorta ta' ħażen. Il-għerf li ġej mis-sema,  qabel kollox hu għerf safi, imbagħad hu għerf li   jfittex is-sliem, it-tjubija u l-ħlewwa; huwa  kollu ħniena u frott tajjeb, bla  ma jħares lejn l-uċuħ u bla qerq. Dawk  li jfittxu  s-sliem jiżirgħu fis-sliem u jkollhom il-frott tal-ġustizzja. Mnejn hu ġej il-ġlied u t-tilwim bejniethom? Jaqaw mhux minn dan, mill-passjonijiet li  hemm jitqabdu f'ġisimhom?  Tixtiequ, u ma ssibu xejn; imbagħad toqtlu u tgħiru,  bla ma tistgħu tieħdu xejn; imbagħad tiġġieldu u titqabdu.   Ma għandkom xejn għax ma titolbux. Titolbu, u ma tkisbux, għax titolbu ħażin: titolbu ħa jkollkom xi tberbqu fix-xalar.   Il-Kelma tal-Mulej

Gospel                 MarK 9:30-37

Jesus and his disciples left from there and began a journey through Galilee, but he did not wish anyone to know about it.  He was teaching his disciples and telling them, “The Son of Man is to be handed over to men and they will kill him, and three days after his death the Son of Man will rise.”  But they did not understand the saying, and they were afraid to question him. They came to Capernaum and, once inside the house, he began to ask them, “What were you arguing about on the way?”  But they remained silent. They had been discussing among themselves on the way who was the greatest.  Then he sat down, called the Twelve, and said to them, “If anyone wishes to be first, he shall be the last of all and the servant of all.”  Taking a child, he placed it in the their midst, and putting his arms around it, he said to them, “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.”

L-Evanġelju    -   Qari skond San Mark 9, 30-37

F'dak iż-żmien,  Ġesu' u d-dixxipli tiegħu għaddew minn nofs il-Galilija,  u ma ried lil ħadd ikun jaf, għax beda jgħallem lid-dixxipli tiegħu u jgħidilhom: "Bin il-bniedem se jingħata f'idejn il-bnedmin u joqluh; u meta jkun maqtul, wara tlitt ijiem iqum mill-mewt." Iżda huma  ma fehmuhx dan il-kliem, u   beżgħu jistaqsuh. Waslu Kafarnahum; u meta kien d-dar staqsiehom: "X'kont qegħdin titħaddtu bejnietkom fit-triq?" Iżda huma baqgħu siekta, għax fit-triq qagħdu  jitħaddtu bejniethom fuq min kien l-akbar. Imbagħad qagħad bilqiegħda, sejjaħ lit-Tnax, u  qalilhom:  "Jekk xi ħadd irid ikun l-ewwel wieħed,  għandu joqgħod  wara kulħadd u jkun qaddej ta' kulħadd."  U ressaq lejh tfajjel ċkejken, qegħdu f'nofshom, ħaddnu bejn dirgħajh u qalilhom: "Kull min jilqa' wieħed minn dawn iċ-ċkejknin minħabba f'ismi, ikun jilqa' lili; u  min jilqa' lili, jkun jilqa' mhux lili, imma lil dak li bagħatni.   Il-Kelma tal-Mulej

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Commentary:   

Father Cantalamessa on Being No. 1, for Christ -

"Whoever Is Great in Service, Is Great"

"And he sat down and called the Twelve; and he said to them, 'If any one would be first, he must be last of all and servant of all.'" Does Jesus condemn with these words the desire to excel, to do great things in life, to give the best of oneself, and favors instead laziness, a defeatist spirit and the negligent?

So thought the philosopher Nietzsche, who felt the need to combat Christianity fiercely, guilty in his opinion of having introduced into the world the "cancer" of humility and self-denial. In his work "Thus Spoke Zarathustra" he opposes this evangelical value with the "will to power," embodied by the superman, the man of "great health," who wishes to raise, not abase, himself.

It might be that Christians sometimes have misinterpreted Jesus' thought and have given occasion to this misunderstanding. But this is surely not what the Gospel wishes to tell us. "If any would be first": therefore, it is possible to want to be first, it is not prohibited, it is not a sin. With these words, not only does Jesus not prohibit the desire to be first, but he encourages it. He just reveals a new and different way to do so: not at the cost of others, but in favor of others. He adds, in fact: "he must be last of all and servant of all."

But what are the fruits of one or the other way of excelling? The will to power leads to a situation in which one imposes oneself and the rest serve; one is "happy" -- if there can be happiness in it -- and the rest unhappy; only one is victor, all the rest are vanquished; one dominates, the rest are dominated.

We know with what results the idea of the superman was implemented by Hitler. But it is not just Nazism; almost all the evils of humanity stem from that root. In the Second Reading of this Sunday, James asks himself the anguishing and perennial question: "What causes wars?" In the Gospel, Jesus gives us the answer: the desire for predominance. Predominance of one nation over another, of one race over another, of a party over the others, of one sex over the other, of one religion over another.

In service, instead, all benefit from the greatness of one. Whoever is great in service, is great and makes others great; rather than raising himself above others, he raises others with him. Alessandro Manzoni concludes his poetic evocation of Napoleon's ventures with the question: "Was it true glory? In posterity the arduous sentence." This doubt, about whether or not it was truly glory, is not posed for Mother Teresa of Calcutta, Raoul Follereau and all those who daily serve the cause of the poor and those wounded by wars, often risking their own lives.

Only one doubt remains. What to think of antagonism in sports and competition in business? Are these things also condemned by Christ's words? No, when they are contained within the limits of good sportsmanship and good business, these things are good, they serve to increase the level of physical capability and ... to lower prices in trade. Indirectly, they serve the common good. Jesus' invitation to be the last certainly doesn't apply to cycling or Formula 1 races!

But precisely, sport serves to clarify the limit of this greatness in relation to service. "In a race all the runners compete, but only one receives the prize," says St. Paul (1 Corinthians 9:24). Suffice it to remember what happens at the end of a 100-meter flat race: The winner exults, is surrounded by photographers and carried triumphantly in the air. All the rest go away sad and humiliated. "All run, but only one receives the prize."

St. Paul extracts, however, from athletic competitions also a positive teaching: "Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable [crown, eternal life, from God]." A green light, therefore, to the new race invented by Christ in which the first is the one who makes himself last of all and serves all.
[Translation by ZENIT]     © Innovative Media Inc.

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The Ways of the Lord!

Twenty-fourth Sunday in Ordinary Time

L-24 Ħadd matul is-Sena

Messalin B pp 463

Reading 1     -            Isaiah  50:5-9a

The Lord GOD opens my ear that I may hear;  and I have not rebelled, have not turned back.  I gave my back to those who beat me,  my cheeks to those who plucked my beard; my face I did not shield  from buffets and spitting.  The Lord GOD is my help,  therefore I am not disgraced;  I have set my face like flint,  knowing that I shall not be put to shame. He is near who upholds my right;  if anyone wishes to oppose me,  let us appear   together. Who disputes my right?  Let that man confront me.  See, the Lord GOD is my help; who will prove me wrong?  This is the Word of The Lord.

L-Ewwel Qari   -   mill-Profeta Isaija  50, 5-9a

Sidi l-Mulej fetaħli widinti, u jiena ma webbistx rasi, ma rġajtx lura.  Tajt dahri lil dawk li jkunu jsawtuni, ħaddejja lil dawk li kienu jnittfuli lħiti; ma ħbejtx wiċċi mit-tagħjir u l-bżieq. Sidi l-Mulej jgħinni,  għalhekk ma nitħawwadx;  għalhekk għamilt wiċċi bħaż-żnied; jien naf li ma jkollix mniex nistħi. Dak li jagħmel ġustizzja miegħi jinsab fil-qrib.  Min  se jeħodha miegħi?  Ħa noqogħdu  għall-ħaqq flimkien!  Min hu kontra tiegħi?  Ħa jersaq lejja! Ara, Sidi l-Mulej jgħinni:  min se jagħtini tort?  Il-Kelma tal-Mulej

Responsorial Psalm          -           PSALM 114:1-2, 3-4, 5-6, 8-9

I love the LORD because he has heard
my voice in supplication,
Because he has inclined his ear to me
the day I called.                                                                R/  

R. (9) I will walk before the Lord, in the land of the living.

The cords of death encompassed me;
the snares of the netherworld seized upon me;
I fell into distress and sorrow,
And I called upon the name of the LORD,
"O LORD, save my life!"                                 R/

R. (9) I will walk before the Lord, in the land of the living.

Gracious is the LORD and just;
yes, our God is merciful.
The LORD keeps the little ones;
I was brought low, and he saved me.                     R/

R. (9) I will walk before the Lord, in the land of the living.

For he has freed my soul from death,
my eyes from tears, my feet from stumbling.
I shall walk before the Lord
in the land of the living.                                               R/
R. (9) I will walk before the Lord, in the land of the living.

Salm Responsorjali     -  Salm 114  (116)

Inħobb il-Mulej,

għax sama' leħen it-tħannin tiegħi;

għaliex hu tani  widen

fil-jum li fih sejjaħtlu.

R/    Jien nimxi quddiem il-Mulej, f'art il-ħajjin.

Il-ħbula tal-mewt dawruni,

irbit tal-imwiet ħakimni;

fin-niket u l-hemm sibt ruħi.

Imma isem il-Mulej sejjaħt:

"Mulej, nitolbok, salvani!"

R/    Jien nimxi quddiem il-Mulej, f'art il-ħajjin.

Ħanin  il-Mulej, u ġust;

Twajjeb hu Alla tagħna.

Iħares id-dgħajfa l-Mulej;

jien kont magħkus, u hu ħelisni.

R/    Jien nimxi quddiem il-Mulej, f'art il-ħajjin.

Għax  mill-mewt ħelisli 'l ħajti,

lil għajnejja mid-dmugħ,

u 'l riġlejja mit-tfixkil.

Jien nimxi quddiem il-Mulej

f'art il-ħajjin.                                                      R/

R/    Jien nimxi quddiem il-Mulej, f'art il-ħajjin.

Reading 2     -    James 2:14-18

What good is it, my brothers and sisters,  if someone says he has faith but does not have works?  Can that faith save him?  If a brother or sister has nothing to wear  and has no food for the day,  and one of you says to them,  "Go in peace, keep warm, and eat well, " but you do not give them the necessities of the body,  what good is it?  So also faith of itself,  if it does not have works, is dead.  Indeed someone might say,  "You have faith and I have works."  Demonstrate your faith to me without works,  and I will demonstrate my faith to you from my works.  This is the Word of The Lord.

It-Tieni Qari   -    mill-Ittra ta' San Ġakbu  2, 14-18

X'jiswa, ħuti, li wieħed igħid li għandu l-fidi, jekk ma jurihiex fl-egħmil tiegħu? Jaqaw  tista' ssalvah din il-fidi? Jekk ħuk, jew oħtok, ma jkollhomx x'jilbsu u Jjonqoshom l-ikel ta' kuljum, u wieħed minnkom igħidilhom, 'Morru bis-sliem, isħnu u kulu sa tixbgħu,' bla ma jagħtihom dak li hu meħtieġ   għall-ġisem, dan x'jiswa'? Hekk ukoll il-fidi:  jekk tkun weidha u ma  jkollhiex l-għemil, tkun mejta fiha nnifisha.  Imma xi ħadd jista' jgħid,  "Inti għandek il-fidi u jiena l-għemil." Urini l-fidi tiegħek mingħajr l-għemil, u jien nurik il-fidi tiegħi mill-għemil tiegħi.  Il-Kelma tal-Mulej

Gospel                                   Mark 8:27-35

Jesus and his disciples set out for the villages of Caesarea Philippi. Along the way he asked his disciples, "Who do people say that I am?" They said in reply, "John the Baptist, others Elijah, still others one of the prophets." And he asked them, "But who do you say that I am?" Peter said to him in reply, "You are the Christ." Then he warned them not to tell anyone about him. He began to teach them that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days. He spoke this openly. Then Peter took him aside and began to rebuke him. At this he turned around and, looking at his disciples, rebuked Peter and said, "Get behind me, Satan. You are thinking not as God does, but as human beings do." He summoned the crowd with his disciples and said to them, "Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it." This is the Word of The Lord

L-Evanġelju    -   Qari skont  San Mark 8, 27-35

F'dak iż-żmien,   telaq Ġesu' flimkien mad-dixxipli tiegħu  lejn l-irħula ta' Ċesarija ta' Filippu.  Huma u mexjin, lid-dixxipli tiegħu għamlilhom din il-mistoqsija: "Min igħidu n-nies li jien?"  Weġbuh u qalulu:  "Ġwanni l-Battista; oħrajn, Elija;   u oħrajn, wieħed mill-profeti."  Staqsiehom: "Imma intom,  min tgħidu li jien?"  Qabeż Pietru u qallu:  "Inti l-Messija."  Imbagħad ordnalhom ħafna biex ma jitkellmu ma' ħadd fuqu.  U beda jgħallimhom fuq li kien meħtieġ li   Bin il-bniedem ibati ħafna,   ikun miċħud mix-xjuħ u mill-qassisin il-kbar u l-kittieba,   joqtluh, u  wara tlitt ijiem jerġa jqum.  .  Fuq dan kellimhom ċar.  Pietru ġibdu lejh u beda jlumu.  Iżda hu dar iħares lejn id-dixxipli tiegħu, u ċanfar lil Pietru u qallu:  "Itlaq minn quddiemi, ja xitan, għax mintix   taħseb  fil-ħwejjeġ ta' Alla, imma f'dawk tal-bnedmin!"  Sejjaħ lejh in-nies flimkien mad-dixxipli tiegħu u qalilhom:  "Jekk xi ħadd irid jiġi warajja, għandu jiċħad lilu nnifsu,  jerfa' salibu, u jimxi warajja.  Għax min irid isalva ħajtu, jitlifha;  imma min    jitlef ħajtu għall-imħabba tiegħi u tal-Evanġelju, isalvaha."  Għax x'jiswielu l-bniedem jekk jikseb id-dinja kollha u   mbagħad jitlef ħajtu?"  Il-Kelma ta' Mulej

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Commentary:

Father Cantalamessa Asks:

Who Is Jesus for You?

The three synoptic Gospels refer to the episode of Jesus when, in Caesarea Philippi, he asked his apostles what people thought of him. The common fact in the three Gospels is Peter's response: "You are the Christ."  Matthew adds: "the Son of the living God" (Matthew 16:16) which could, however, be a manifestation due to the faith of the Church after Easter.  Soon the title "Christ" became Jesus' second name. It is mentioned more than 500 times in the New Testament, almost always in the composite form "Jesus Christ" or "Our Lord Jesus Christ." 

However, it was not so in the beginning. Between Jesus and Christ a verb was understood: "Jesus is the Christ." To say "Christ" was not to call Jesus by his name, but to make an affirmation about him.  Christ, we know, is the Greek translation of the Hebrew Mashiah, or Messiah, and both mean "anointed." The term derives from the fact that in the Old Testament kings, prophets and priests, at the moment of their election, were consecrated through an anointing with perfumed oil. 

But increasingly in the Bible there clearly is talk of a special anointed or consecrated one who will come in the end times to fulfill God's promises of salvation to his people. It is the so-called biblical messianism, which takes on different hues according to how the Messiah is seen as a future king (royal messianism) or as Daniel's son of man (apocalyptic messianism).  The whole primitive tradition of the Church is unanimous in proclaiming that Jesus of Nazareth is the awaited Messiah. He himself, according to Mark, will proclaim himself such before the Sanhedrin. To the question of the High Priest: "Are you the Christ, the Son of the Blessed?" He replies: "I am" (Mark 14:61 ff.).    

So much more disconcerting, therefore, is the continuation of Jesus' dialogue with the disciples in Caesarea Philippi: "And he commanded them energetically not to speak about him to any one."  However, the motive is clear. Jesus accepts being identified with the awaited Messiah, but not with the idea that Judaism had made for itself of the Messiah. In the prevailing opinion, the Messiah was seen as a political and military leader who would liberate Israel from pagan dominion and establish the kingdom of God on earth by force.    Jesus had to profoundly correct this idea, shared by his own apostles, before allowing them to talk of him as the Messiah. To this end is oriented the discourse that follows immediately: "And he began to teach them that the Son of Man must suffer many things."  

The harsh word addressed to Peter, which seeks to dissuade him from such thoughts: "Get behind me, Satan!" is identical with that addressed to the tempter of the desert.  In both cases, in fact, it is about the same attempt to deflect him from the path that the Father has indicated to him -- that of the suffering servant of Yahweh -- to another which is "according to men, not according to God." 

Salvation will come from the sacrifice of himself, from "giving his life in ransom for many," not from the elimination of the enemy. In this way, from a temporal salvation one passes to an eternal salvation, from a particular salvation -- destined for only one people -- one passes to a universal salvation. 

Regrettably we must state that Peter's error has been repeated in history. Also certain men of the Church, and even Successors of Peter, have behaved at certain times as if the Kingdom of God was of this world and should be affirmed with the victory (if necessary also with arms) over enemies, instead of doing so with suffering and martyrdom. 

All the words of the Gospel are timely, but the dialogue of Caesarea Philippi is so in an altogether special way. The situation has not changed. Also today, people have very diverse opinions on Jesus: a prophet, a great teacher, a great personality. It has become fashionable to present Jesus in shows and novels, in customs and in the strangest messages. The "Da Vinci Code" is only the latest in a long series. 

In the Gospel, Jesus does not seem to be surprised by people's opinions, nor does he take time to deny them. He only poses a question to his disciples, and he does so also today: "For you, who am I for you?"  A leap must be taken that does not come from the flesh or from blood, but is a gift of God which must be accepted through the docility of an interior light from which faith is born. Every day there are men and women who take this leap. 

Sometimes it is famous people -- actors, actresses, men of culture -- and then they make news. But infinitely more numerous are the unknown believers. At times nonbelievers interpret these conversions as weakness, sentimental crises or a search for popularity, and it might be that in some cases it is so. But it would be a lack of respect of the conscience of the rest to cast discredit on every story of conversion. 

One thing is certain: Those who have taken this leap will not go back for anything in the world, and more than that, they are surprised to have been able to live for so long without the light and strength that comes from faith in Christ. 

Like St. Hillary of Poitiers, who converted when he was an adult, they are willing to exclaim: "Before knowing you, I did not exist."

[Translation by ZENIT]   © Innovative Media Inc.

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