WITH JESUS ON THE PERIPHERY

readings for sunday, August 17, 2014

 Twentieth Sunday in Ordinary Time

                                                        L-Għoxrin Ħadd matul is-Sena                                                          

Missalin A  p 353

Reading 1  -  isaiah 56:1, 6-7

Thus says the LORD:  Observe what is right, do what is just;  for my salvation is about to come,  my justice, about to be revealed.  The foreigners who join themselves to the LORD, ministering to him,  loving the name of the LORD,  and becoming his servants— all who keep the sabbath free from profanation  and hold to my covenant, them I will bring to my holy mountain  and make joyful in my house of prayer;  their burnt offerings and sacrifices  will be acceptable on my altar,  for my house shall be called  a house of prayer for all peoples.  This is the Word of the Lord.

L-EWWEL LEZZJONI   -  Profeta Isaija 56.  1, 6-7

Dan igħid il-Mulej:  "Żommu s-sewwa u agħmlu l-ġustizzja,  għax is-salvazzjoni tiegħi għoddha waslet,  u l-ġustizzja tiegħi dalwaqt tfeġġ.  Ulied il-frustier li ntrabtu mal-Mulej biex jaqduh,  u biex iħobbu isem il-Mulej,  u jkunu qaddejja tiegħu,  kull min iħares is-Sibt u ma jiksrux  u jżomm sħiħ fil-patt tiegħi,  lil dawn inwassalhom sal-muntanja mqaddsa tiegħi,  u nferraħhom f'dar it-talb tiegħi.  Il-vittmi maħruqa u s-sagrifiċċji tagħhom  ikunu jogħġbuni telgħin minn fuq l-artal tiegħi,  għax dari dar it-talb tissejjaħ għall-popli kollha."  Il-Kelma tal-Mulej

Responsorial Psalm                ps 67:2-3, 5, 6, 8

R/ (4) O God, let all the nations praise you!

May God have pity on us and bless us;
may he let his face shine upon us.
So may your way be known upon earth;
among all nations, your salvation.                                           R/

May the nations be glad and exult
because you rule the peoples in equity;
the nations on the earth you guide.                                        R/

May the peoples praise you, O God;
may all the peoples praise you!
May God bless us,
and may all the ends of the earth fear him!                         R/

Salm Responsorjali    -  Salm 66 (67)

                R/    Ifaħħruk il-popli kollha, o Alla.

Iħenn għalina Alla, u jberikna,

idawwar għal fuqna d-dija ta' wiċċu!

Biex jingħarfu fuq l-art triqatek,

fost il-ġnus kollha s-salvlazzjoni tiegħek.             R/

Jithennew il-ġnus u jgħannu bil-ferħ,

għax trieġi l-popli bis-sewwa,

u l-ġnus fuq l-art inti tmexxihom.                            R/

Ifaħħruk il-popli, o Alla,

ifaħħruk il-popli kollha.

Iberikna Alla, u tibża minnu

l-art kollha minn tarf għall-ieħor!                             R/

Reading 2               -           romans 11:13-15, 29-32

Brothers and sisters:  I am speaking to you Gentiles.  Inasmuch as I am the apostle to the Gentiles,  I glory in my ministry in order to make my race jealous  and thus save some of them.   For if their rejection is the reconciliation of the world,  what will their acceptance be but life from the dead?  For the gifts and the call of God are irrevocable.  Just as you once disobeyed God  but have now received mercy because of their disobedience,  so they have now disobeyed in order that,  by virtue of the mercy shown to you,  they too may now receive mercy.  For God delivered all to disobedience, that he might have mercy upon all. This is the Word of the Lord.

It-Tieni Lezzjoni   -   Ittra  lir-Rumani 11, 13-15, 29- 32

Ħuti, issa ngħid lilkom, il-pagani.  Sakemm jiena appostlu tal-pagani nibqa' nagħmel  ġieħ lill-ministieru tiegħi, bit-tama li nqajjem l-għira  ta' ġensi u hekk insalva lil xi wħud minnhom.  Għax  jekk it-tkeċċija tagħhom ġiebet il-ħbiberija  tad-dinja ma' Alla, l-ilqugħ  tagħhom mill-ġdid  xi jkun ifisser, jekk mhux ħajja mill-imwiet?  Aħna ma jreġġax lura d-doni u s-sejħa tiegħu.  Bħalma fl-imgħoddi  intom ma kontux tobdu lil Alla, imma issa sibtu l-ħniena tiegħu  minħabba d-diżubbidjenza tagħhom; hekk  huma wkoll m'humiex jobduh minħabba  l-ħniena li sibtu intom mingħandu, ħalli issa huma wkoll isibu l-ħniena.  Għax Alla ħalla 'l kulħadd fil-jasar tad-diżubidjenza,  biex jagħmel  ħniena ma' kulħadd. Il-Kelma tal-Mulej

Gospel         -    matthew 15:21-28

At that time, Jesus withdrew to the region of Tyre and Sidon. And behold, a Canaanite woman of that district came and called out,  “Have pity on me, Lord, Son of David!  My daughter is tormented by a demon.”  But Jesus did not say a word in answer to her. Jesus’ disciples came and asked him,  “Send her away, for she keeps calling out after us.”  He said in reply,  “I was sent only to the lost sheep of the house of Israel.”  But the woman came and did Jesus homage, saying, “Lord, help me.”  He said in reply,  “It is not right to take the food of the children  and throw it to the dogs.”  She said, “Please, Lord, for even the dogs eat the scraps  that fall from the table of their masters.”  Then Jesus said to her in reply, “O woman, great is your faith!  Let it be done for you as you wish.”  And the woman’s daughter was healed from that hour.  This is the Word of the Lord.

L-Evanġelju  - skond San Mattew 15, 21-28

F'dak iż-żmien, Ġesu' telaq lejn Tir u Sidon. U ħarġet waħda mara Kangħanija minn dawk l-inħawi, u qabdet tgħajjet u tgħid:  "Ħenn għalija, Mulej, Bin David; binti għandha fiha xitan, u magħdura ħafna!" Iżda hu ma weġibhiex kelma.  Resqu lejħ id-dixxipli tiegħu, jitolbuh u jgħidulu:  "Eħles minnha, għax ġejja tgħajjat warajna."   Imma hu qalilhom: "Ma ġejtx  mibgħut ħlief għan-nagħaġ li  ntilfu mid-dar ta' Iżrael."  Iżda hi resqet, inxteħtet quddiemu u qaltlu:  "Għinni Mulej!" Hu weġibha:  "Mhux sewwa tieħu l-ħobż ta' l-ulied u tixtħu lill-ġriei." "Hekk hu, Mulej – qaltlu – iżda l-ġriewi wkoll jieklu l-frakk li jaqa' minn fuq il-mejda ta' sidienhom!" Imbagħad wieġeb Ġesu' u qalilha:   "Mara, il-fidi tiegħek kbira!  Ħa jsirlek kif tixtieq."  U minn dak il-ħin stess bintha fieqet. Il-Kelma tal-Mulej

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BIBLICAL REFLECTION by Fr Thomas Rosica, CEO Salt & Light TV

WITH JESUS ON THE PERIPHERY

In the pre-conclave meetings of the College of Cardinals prior to the election of the new pope in March 2013, one very memorable and decisive intervention was made by the Cardinal Archbishop of Buenos Aires on the morning of March 7, 2013. In his brief, four-minute address, Cardinal Jorge Mario Bergoglio spoke about the work of Evangelization in four concise points. He suggested, if the Church has a self-referential spirit, it interferes with its ability to carry out its mission. Two of the points he mentioned were:

                1) Evangelizing pre-supposes a desire in the Church to come out of herself. The Church is       called to come out of herself and to go to the peripheries, not only geographically, but also to the existential peripheries: the mysteries of sin, of pain, of injustice, of ignorance and indifference to religion, of intellectual currents, and of all forms of misery.

                2) Thinking of the next pope: He must be a man who, from the contemplation and adoration of Jesus Christ, helps the Church to go out to the existential peripheries, who helps her to be the fruitful mother, who gains life from “the sweet and comforting joy of   evangelizing.” 

Cardinal Bergoglio basically asked his brother Cardinals, gathered in the upper room, “Are we willing to break out of the strangleholds and unhealthy molds that have prevented us from announcing the Gospel and inviting others into the Church?”….  “Are we interested in transmitting the faith and bringing non-Christians to belief in Jesus?” “Are we truly missionary at heart?”

That four-minute intervention in the Synod Hall provides the key to understanding the man who would become Pope Francis, a pastor who “helps the Church to go out to the existential peripheries, who helps her to be the fruitful mother” by “the sweet and comforting joy of evangelizing.”  Sunday’s Gospel is precisely about Jesus’ going out to the periphery. In order to better understand the powerful significance of Matthew’s Gospel text for the 20^th Sunday in Ordinary Time for Year A, it is essential to look at the wider context of Matthew’s Gospel. The evangelist wrote his story of Jesus for a Jewish Christian community caught in a tumultuous moment of history. The community was struggling to preserve its connection to its historical roots in Judaism and hesitant before a future that promised substantial, even earth-shattering change.

In Matthew’s Gospel, Jesus begins his public ministry by insisting that his mission is only to the lost sheep of the house of Israel (10:6; 15:24). Matthew’s Jesus anticipates this turning point from an exclusive focus on Israel to an inclusive mission to Jews and Gentiles as he encounters Gentiles who seem to push their way onto the Gospel stage. First, there were the three astrologers who read the stars and came seeking the Messiah (2:1-12). Then there was a Roman centurion of Capernaum who begged Jesus to heal his sick servant (8:5-13), and in doing so evoked in Jesus a vision of a future mission far beyond the boundaries of Israel. Who can forget the striking Gadarene demoniac whose tortured existence reaches Jesus as he comes ashore in the alien territory of the ten cities – on the other side of the lake (8:28-34)?

In today’s Gospel, Jesus’ provocative meeting with the Syro-Phoenician woman (15:21-28) is set outside the land of Israel in the territory of Tyre and Sidon in southern Lebanon. A foreign woman draws near to a Jewish man, pays him homage, and makes of him a daring and bold request: “Lord, son of David, have pity on me! My daughter is terribly troubled by a demon” (15:22). She demands that Jesus come to help her young daughter in distress. Jesus dismisses his disciples’ wishes that he distance himself from this foreign woman.

Yet Jesus responds quite forcefully to the woman: “I am a stranger here; I should not interfere.” It seems so out of character for him to say this. “Lord, help me!” the woman pleads (15:25). Jesus’ next words are somewhat scandalous: “It is not right to take the food of children and throw it to the dogs!” (15:26) What an insult, that sees others not as human beings, but as animals eating leftovers! Are we not disturbed by Jesus’ rudeness, coldness, and indifference to this woman in need?

The Syro-Phoenician woman is desperate, along with her daughter who suffers from a demon: some kind of ailment that ostracizes and alienates both mother and daughter from the community. This troubled woman and her sick daughter simply desire to live normal lives again without grief, anxiety, and suffering. Jesus understands his mission – but not in relation to this woman. After all, he was sent to the lost sheep of the house of Israel, but he too experienced deep rejection from his own people to whom he was sent.  In this incredible Gospel encounter, the world of the troubled woman whose daughter is dying and the world of Jesus, the Jewish prophet who is being rejected, collide. And in that collision, something new was born, not only for the two of them but for the whole of Matthew’s Gospel community.

The Syro-Phoenician calls Jesus “Lord,” refers to him as “master,” and humbly says that she, like a dog at the table of his household, will gladly take the leftovers of his mission and power. She receives from him what his own people will not accept. Jesus is astounded at her faith. Through her insistence, perseverance, boldness, and courage, this stranger on the periphery forced Jesus to rethink his entire mission. The unnamed woman is allowed to participate in the Messianic salvation that is offered to all who believe in the Lord and keep his commandments, regardless of their origin, or social status, or condition. The woman proclaims that the love of God cannot be bound. Because of the Syro-Phoenician woman’s persistence, Jesus learned a powerful lesson of universalism, love, and service and thus extended his mission far beyond his own people, his own religion, and his own nation.

We must be honest, however, that despite the inclusive mission of Jesus beyond the lost sheep of the house of Israel, and despite the commission of the Risen Christ that his disciples go to all nations, the Early Church experienced much perplexity, strife, and poor pastoral planning as the Gospel moved beyond the boundaries of Israel and their Jewish Christian experience – almost in spite of the early community’s efforts. The contemporary Church continues to experience those same labour pains as we strive to bring the Gospel message to the ends of the earth, to the peripheries of our times.

In the first months of his Petrine ministry, the Pope who came from the ends of the earth wrote a magnificent blueprint for the mission of the Church called Evangelii Gaudium (“The Joy of the Gospel”). In paragraph 20, we read:    The word of God constantly shows us how God challenges those who believe in him “to go forth.” Abraham received the call to set out for a new land (cf. Gen 12:1-3). Moses heard God’s call: “Go, I send you” (Ex 3:10) and led the people towards the promised land (cf. Ex3:17). To Jeremiah, God says: “To all whom I send you, you shall go” (Jer 1:7). In our day Jesus’ command to “go and make disciples” echoes in the changing scenarios and ever new challenges to the Church’s mission of evangelization, and all of us are called to take part in this new missionary “going forth.” Each Christian and every community must discern the path that the Lord points out, but all of us are asked to obey his call to go forth from our own comfort zone in order to reach all the “peripheries” in need of the light of the Gospel.

Who knows what will happen to us when we open ourselves up to God and allow his Word to work within us? Who can imagine what will happen when we break out of the strangleholds and chains that have prevented us from going to the geographical and existential peripheries of our times and places? We might meet strangers and outsiders who interrupt our lives, stop us in our tracks, and force us to ask deeper questions. We may end up, like Jesus, praising the still greater faith in those strangers and outsiders who end up evangelizing us!

Why do we give up so easily?

Readings for August 10, 2011

Nineteenth Sunday in Ordinary Time

                                           Id-Dsatax-il Ħadd matul is-Sena                                            

Missalin A  p348 

Reading 1                           1 Kings 19:9a, 11-13a
At the mountain of God, Horeb,  Elijah came to a cave where he took shelter.  Then the LORD said to him, “Go outside and stand on the mountain before the LORD;   the LORD will be passing by.”  A strong and heavy wind was rending the mountains  and crushing rocks before the LORD—  but the LORD was not in the wind.   After the wind there was an earthquake—  but the LORD was not in the earthquake.   After the earthquake there was fire—  but the LORD was not in the fire.   After the fire there was a tiny whispering sound.   When he heard this,  Elijah hid his face in his cloak   and went and stood at the entrance of the cave.  This is the Word of The Lord.

L-Ewwel Lezzjoni  -   mill-Ewwel Ktieb tas-Slaten19, 9a, 11-13a

Fdak iż-żmien, Elija wasal fil-Ħoreb, il-muntanja tal-Mulej. Hemmhekk daħal fl-għar u għadda l-lejl ġo fih.  U Alla qallu:   "Oħroġ u oqgħod fuq il-muntanja quddiem il-Mulej."  U ara, il-Mulej għadda.  Riħ qawwi, b'saħħa li jofroq il-muntanji u jfarrak  il-blat,  għadda quddiem il-Mulej, imma l-Mulej ma kienx  f'dan ir-riħ.    U wara dan ir-riħ theżhżet l-art  imma l-Mulej   ma kienx f'din it-theżhiża.  U wara  t-theżhiża kien hemm in-nar, imma l-Mulej ma kienx fin-nar.    Wara n-nar inħasset żiffa ħelwa. Elija, kif ħassha, għatta wiċċu bil-mantell,  ħareġ barra, u  waqaf f'bieb l-għar.     Il-Kelma tal-Mulej

Responsorial Psalm         -  PSALM  85:9, 10, 11-12, 13-14

R. (8) Lord, let us see your kindness, and grant us your salvation.

I will hear what God proclaims;
the LORD — for he proclaims peace.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. Lord, let us see your kindness, and grant us your salvation.

Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. Lord, let us see your kindness, and grant us your salvation.

The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and prepare the way of his steps.
R. Lord, let us see your kindness, and grant us your salvation.

Salm Responsorajali    -   Salm 84 (85)

                R/    Uri lilna, Mulej, it-tjieba tiegħek.

Ħa nisma' xi jgħid Alla;

il-Mulej is-sliem ixandar

għall-poplu u l-ħbieb tiegħu.

Qrib hi tassew is-salvazzjoni tiegħu

għal dawk li jibżgħu minnu,

biex jgħammar is-sebħ f'artna.                 R/

It-tjieba u l-fedelta' jiltaqgħu,

il-ġustizzja  u s-sliem jitbewsu.

Il-fedelta' mill-art tinbet,

u l-ġustizzja mis-sema tixref.                     R/

 Il-Mulej ukoll jagħti l-ġid tiegħu,

u artna tagħti l-frott tagħha.

Il-ġustizzja quddiemu timxi,

u s-sliem fuq il-passi tiegħu.                      R/

Reading II           -         Romans  9:1-5

Brothers and sisters:  I speak the truth in Christ, I do not lie;   my conscience joins with the Holy Spirit in bearing me witness   that I have great sorrow and constant anguish in my heart.  For I could wish that I myself were accursed and cut off from Christ  for the sake of my own people,   my kindred according to the flesh.   They are Israelites;   theirs the adoption, the glory, the covenants,  the giving of the law, the worship, and the promises;  theirs the patriarchs, and from them,   according to the flesh, is the Christ, who is over all, God blessed forever. Amen.  This is the Word of The Lord.

It-Tieni Lezzjoni    -  mill-Ittra lir-Rumani 9, 1-5

Ħuti, ngħidilkom is-sewwa fi Kristu, m'iniex nigdeb, tixhidli l-istess kuxjenza tiegħi fl-Ispirtu s-Santu, li jiena mnikket għall-aħħar, u dejjem qalbi maqsuma;  nixtieq li kont jiens stess maqtugħ minn Kristu minħabba  f'ħuti,  nies ġensi skond il-ġisem; l-Iżraelin. Tagħhom hija l-adozzjoni ta' wlied Alla u l-glorja,  il-pattijiet u l-Liġi, il-liturġija u l-wegħdiet, tagħhom  huma l-patrijarki;  u kien minnhom li skond il-ġisem,  ħareġ Kristu, li hu fuq kollox, Alla nbierek għal  dejjem ta' dejjem.  Amen!  Il-Kelma tal-Mulej  

Gospel     -     Mattthew 14:22-33

After he had fed the people, Jesus made the disciples get into a boat  and precede him to the other side, while he dismissed the crowds.   After doing so, he went up on the mountain by himself to pray.  When it was evening he was there alone.   Meanwhile the boat, already a few miles offshore,  was being tossed about by the waves, for the wind was against it.   During the fourth watch of the night, he came toward them walking on the sea.   When the disciples saw him walking on the sea they were terrified.   “It is a ghost,” they said, and they cried out in fear.   At once Jesus spoke to them, “Take courage, it is I; do not be afraid.”   Peter said to him in reply,  “Lord, if it is you, command me to come to you on the water.” He said, “Come.”   Peter got out of the boat and began to walk on the water toward Jesus.   But when he saw how strong the wind was he became frightened;  and, beginning to sink, he cried out, “Lord, save me!” Immediately Jesus stretched out his hand and caught Peter,  and said to him, “O you of little faith, why did you doubt?”   After they got into the boat, the wind died down.   Those who were in the boat did him homage, saying,  “Truly, you are the Son of God.”  This is the Word of The Lord. 

L-Evanġelju  -   skond San Mattew 14, 22-33

Wara lin-nies kielu u xebgħu,  Ġesu' minnufih  ġiegħel lid-dixxipli jitilgħu fuq id-dgħajsa u jmorru qablu x-xatt l-ieħor, sakemm jibgħat  lin-nies.  Wara li bagħat lin-nies, tela' waħdu  fuq l-għoljiet biex jitlob.  Xħin sar filgħaxija  kien għadu hemm fuq, waħdu.  Id-dgħajsa kienet diġa' f'nofs il-baħar titħabat mal-mewġ,   għax kellhom ir-riħ kontra tagħhom.   Fir-raba' sahra   tal-lejl mar lejn in-naħa tagħhom miexi fuq il-baħar.   Huma rawh miexi fuq il-baħar u twerwru.   "Dan xi fantażma!" qalu;  u qabdu jgħajtu bil-biża'.   Iżda hu minnufih kellimhom u qalilhom:  "Agħmlu l-qalb, jien hu, tibżgħu xejn!"  Wieġeb Pietru u qallu:  "Mulej, jekk huwa int,  ordnali  niġi  ħdejk fuq l-ilma."  "Ejja,"  qallu Ġesu.   Pietru niżel mid-dgħajsa, u  qabad jimxi fuq l-ilma u  jersaq lejn Ġesu'.   Iżda meta ra li r-riħ kien qawwi, baża',  ħabat jegħreq, u beda jgħajjt u jgħid: "Salvani, Mulej!"   Malajr Ġesu' medd idu u qabdu:  "Bniedem ta fidi zgħira,"  qallu,  "għaliex iddubitajt?"  Meta mbagħad it-tnejn telgħu fid-dgħajsa, ir-riħ waqaf.  Dawk li kienu fid-dgħajsa nxetħtu jqimuh u qalulu:   "Tassew, int Bin Alla!".  Il-Kelma tal-Mulej   

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Biblical Reflection for the 19th Sunday in Ordinary Time Year A

by Fr. Thomas Rosica, CSB, CEO, Salt and Light Catholic Media Foundation

A Prophet’s Depression, an Apostle’s Grief and a Disciple’s Fear

Chapter 19 of the First Book of Kings presents us with the aftermath of Elijah’s brilliant victory in the contest with Jezebel and the priests of Baal atop Mount Carmel. Just when Elijah should have been triumphant, he receives a message telling him of Jezebel’s murderous intentions, and he is “afraid”.  The spectacularly exemplary servant of God is now in a rut- believing that all of his efforts were in vain!  In chapter 18, Elijah was at the height of success; in chapter 19 he is in the depths of despair. In chapter 18 he is on the mountain peak of victory; in chapter 19 he is in the valley of defeat. In chapter 18 he is elated; in chapter 19 he is completed deflated.

In today’s first reading from 1 Kings 19:9a, 11-13a, Elijah must learn that God is not encountered in the sound and fury of loud and spectacular events.  God will not be conjured up by the zealous or boisterous activity of the prophet who now stands quiet and distressed atop the Lord’s mountain. Though various phenomena, such as wind, storms, earthquakes, fire (Exodus 19:18-19), may indeed herald the divine presence, they do not constitute the presence itself which, like the tiny whispering sound, is imperceptible and reveals in a deep way the true face and presence of God. The Hebrew expression “still small voice” literally means “a voice of low whispers, a sound of gentle stillness.”  Though the wretched Jezebel was thundering, she was not in control.  Though God was silent, He was not absent.  Elijah’s God and our God is the God of signs and wonders but He is also the God of whispers and gentleness. Only when Elijah’s mind and heart are finally depleted of ambition and self-promotion, is God ultimately heard.

Elijah’s struggle with depression   -   Mount Horeb is the place forever associated with the source and essence of Israelite faith.  The story of Elijah in the cave on Mount Horeb is the classic example of one struggling with depression and burnout.  Eventually it touches everyone – even God’s chosen people, his fiery prophets and leaders, his apostles and disciples!  Elijah’s depression wasn’t due to one single cause; it was linked to several things.  At the root of depression is almost always some form of fear.  How often are we like Elijah, fearful of failure, of being alone, unable to complete a task given to us, incapable of success, weak in perseverance, patience, and hope?

The second factor is failure.  Elijah had a very low self-esteem.  Elijah was in a long line of prophets who also tried to address Israel’s lack of faith and apostasy and he was no more successful than his ancestors. How often do we feel that our efforts were in vain? That we weren’t able to make a difference, just like those who went before us?  How often do we think that we contributed to the problem rather than being part of the solution?  How often have we failed: the job didn’t work out.  The relationship went sour.  The marriage broke up.  The addiction made me lose everyone and everything I had.

The third factor is fatigue, exhaustion and burnout.  Elijah was physically exhausted and emotionally empty.  This is the great danger of peak experiences.  It is the risk of those who get lost in their work and mission, who are blinded by their own zeal, and have become crusaders and saviours bound for burnout rather than humble disciples and ministers who are poor servants, simply doing their tasks.  Elijah didn’t take time to rest and relax, to sit back and see what God was doing around him.

The fourth factor can be described as plain futility.  Elijah feels alone, hopeless and has little hope for the future.  He suffers from paranoia, thinking that everyone is out to get him.  He looks at the world through very dark glasses.  He doesn’t see any way out of his existential conundrum.  How many of us are afraid, lonely, exhausted, burned out and without any hope?  How many of us have given in to despair, cynicism, meanness of spirit and smallness of heart?  How many of us have lost our faith in a God who can reverse barren wombs and empty tombs?

Elijah’s therapy    -    In order for Elijah to revive and renew his strength, he needed to get away.  He needed physical, emotional and spiritual rejuvenation.  He had been so busy taking care of the needs of the nations that he had neglected the needs and concerns of Elijah himself.  Elijah talked through his frustrations as he sat in the cave atop the mountain. In the midst of his feeling sorry for himself, God asked him point blank: “What are you doing here, Elijah?”  God knew full well what Elijah was doing there.  In fact, God helped him to get there!  God listened patiently and non-judgmentally as Elijah poured out his feelings of anger, bitterness and self-pity.  Notice what God didn’t say to the pathetic prophet: “Elijah, my prophets don’t talk like that!” God didn’t make him feel guilty for his feelings. Instead God accepted him and listened to him.

What happened to Elijah happens to us, especially when we pay much more attention to negative events than to all the good that is happening around us.  It happens when we are very hard on ourselves, and take ourselves far too seriously, and God not seriously enough!  God intervened in Elijah’s state and reminded him that his vision of life, his understanding of events, his view of God were terribly distorted.

Elijah needed to know that God was there and that there were indeed others who had not bowed down to Baal.  Elijah thought he was the only one who was still faithful to God.  God allowed Elijah to sit in the dark cave of self-pity just so long.  There was a new king of Israel and a new prophet to be anointed. The time for complaints and self-pity were over; Elijah now needed to get back to work.  What can we learn from this whole episode atop the mountain?  Perhaps the best way to stop feeling sorry for ourselves is to start feeling compassion for others.

Great sorrow and anguish   -    Today’s second reading (Romans 9:1-5) raises some significant questions for us.  When was the last time you pleaded with a lost person to accept Christ? How does the possibility of being rejected affect the passion with which you share the gospel?  When you share the gospel, how convinced are you about its power to save the lost?  About its ability to change the habits of sinners?   About its real need in today’s modern society?  What sacrifices are you willing to make in order to see the lost members of your family, your friends or members of your faith community return to Christ or perhaps come to him for the first time?

“Take courage, it is I; do not be afraid.”    -      In Sunday’s moving Gospel story (Matthew 14:22-23) set on the lake, the disciples, laboring against the turbulent sea, are saved by Jesus.  Jesus’ power is expressed by his walking on the choppy waters (Matthew 14:25; Psalm 77:20; Job 9:8).  Jesus challenges Peter to also walk on the waters!  Because of Peter’s fear and weak faith, he begins to sink.  When Jesus stretches out his hand and catches Peter, he reminds his disciples and the Church in every generation of his constant care for us.  He teaches us that no storm will overturn the boat in which we sail, and no water will swallow us up in darkness.

At certain times in our contemporary Church history, everything seems to indicate shipwreck, fear, drowning and death.  But let us be honest and realize that the Church goes on, saving souls and journeying to its final harbour. In that blessed realm, beyond the seas of this life, all the things which threaten God’s Church in this world will be gone for ever.  At those times, we must listen to the Lord, as Peter did, and cast the nets again into the deep – for it is our faith that is being tested – not as to whether we profess it or not – but as to whether we are ready to do something about it or not.

Let us never forget this fact: we are on the waters with Jesus.  He is in the boat with us, during the night and during the storms.  The Lord does not abandon those who come seeking His mercy and His forgiveness. He walks upon the waters.  He calms the storm. He guides the boat into safe harbor, and brings with Him the great catch, the great feast, to which we are all summoned – the daily feast of His Body and Blood, our food for eternal life.  This is cause for rejoicing!

Heed me and you shall eat well

Readings for SUnday, August 3, 2014

 Eighteenth Sunday in Ordinary Time

It-18-il-Hadd matul is-Sena ‘A’

Messalin A pp 343 

Reading 1               isaiah 55:1-3

Thus says the LORD: All you who are thirsty, come to the water! You who have no money,  come, receive grain and eat;  Come, without paying and without cost,  drink wine and milk! Why spend your money for what is not bread;  your wages for what fails to satisfy?  Heed me, and you shall eat well,  you shall delight in rich fare. Come to me heedfully,  listen, that you may have life.  I will renew with you the everlasting covenant,  the benefits assured to David. This is the Word of the Lord.

L-Ewwel Qari -  mill-Profeta Isaija 55m 1-3

Dan ighid il-Mulej : Intom li bikom il-gћatx,  ejjew gћall-ilma ; intom ukoll li ma gћandkomx flus, ejjew ixtru u kulu b’xejn,  inbid u ћalib bla ћlas.  Gћaliex taћlu fluskom f’dak li mhux ћobż  u ġidkom f’dak li ma jxebbax?  Isimgћu minni u tieklu tajjeb,  u ruћkom  titpaxxa b’ikel bnin.   Agћtuni widien u ersqu lejja,  isimgћu u tieћdu r-ruћ.  Nagћmel patt magћkom gћal dejjem,  Biex iseћu l-favuri mwieigћda  lil David . Il-Kelma tal-Mulej

Responsorial Psalm    psalm 145:8-9, 15-16, 17-18

/ (cf. 16) The hand of the Lord feeds us; he answers all our needs.

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 eyes of all look hopefully to you,
and you give them their food in due season;
you open your hand
and satisfy the desire of every living thing.         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/    Mulej, inti ttaffi x-xewqat tagћna.

Twajjeb  u ћanin, il-Mulej,

idum biex jagћdab u kollu tjieba.

Twajjeb ma’ kulhadd  il-Mulej,

u tjubitu fuq  kull ma ghamel.                   R/

Ghajnejn kulhadd iћarsu lejk, Mulej,

u inti  taghtihom l-jkel:f’waqtu.

Int  tiftaћ idek,

u xxabba’  ‘l kulћadd bil-ġid.                                      R/

Ġust il-Mulej fl-imġiba tiegћu kollha,

twajjeb f’dak kollu li gћamel.

Qrib il-Mulej lejn kull min isejjahlu,

lejn kull min isejjahlu fis-sewwa.                             R/

reading 2   romans 8:35, 37-39

Brothers and sisters: What will separate us from the love of Christ? Will anguish, or distress, or persecution, or famine, or nakedness, or peril, or the sword?  No, in all these things we conquer overwhelmingly through him who loved us.   For I am convinced that neither death, nor life,  nor angels, nor principalities,  nor present things, nor future things, nor powers, nor height, nor depth, nor any other creature will be able to separate us  from the love of God in Christ Jesus our Lord. This is the Word of the Lord.

It-Tieni Qari   - mill-Ittra lir-Rumani 8, 35, 37-39

Huti,  min se jifridna mill-imhabba ta’ Kristu?   It-taћbit,id- dwejjaq,il- persekuzzjoni, l-ġuћ,  l-gћera, it-tiġrib, ix-xabla?  Imma f’dan kollu ahna aktar minn rebbieћa, bis-saћћa ta’ dak li ћabbna.  Gћax jiena żgur li la l-mewt, u la l-ћajja,  la l-angli u la l-qawwiet, la z-zmien t’issa u la li gej,  la s-setghat, la l-gholi u anqas il-fond, u ebda ћlieqa oћra, ma jistgћu qatt jifirduna mill-imћabba ta’ Alla, li dehret   fi Kristu Ġesu’ Sidna. Il-Kelma tal-Mulej

Gospel                                 matthew 14:13-21

When Jesus heard of the death of John the Baptist,  he withdrew in a boat to a deserted place by himself.   The crowds heard of this and followed him on foot from their towns.  When he disembarked and saw the vast crowd,  his heart was moved with pity for them, and he cured their sick.   When it was evening, the disciples approached him and said,  “This is a deserted place and it is already late;  dismiss the crowds so that they can go to the villages  and buy food for themselves.”   Jesus said to them, “There is no need for them to go away;  give them some food yourselves.”  But they said to him,  “Five loaves and two fish are all we have here.”   Then he said, “Bring them here to me, ”  and he ordered the crowds to sit down on the grass.   Taking the five loaves and the two fish, and looking up to heaven,  he said the blessing, broke the loaves, and gave them to the disciples,  who in turn gave them to the crowds.   They all ate and were satisfied,  and they picked up the fragments left over—  twelve wicker baskets full.   Those who ate were about five thousand men,  not counting women and children. This is the Word of the Lord.
L-Evangelju  -   San Mattew14,  13-21

F’dak iz-zmien, meta sema’ l-aћbar tal-mewt ta’ Ġwanni l-Battista,  Ġesu’ telaq minn hemm bid-dgћajsa u mar waћdu f’post imwarrab. Imma n-nies semgћu fejn mar,  u telqu warajh bil-mixi mill-ibliet.  Xћin niżel l-art mid-dghajsa ra kotra kbira ta’ nies u tћassarhom u  fejqilhom il-morda tagћhom.  Xhin sar filgћaxija d-dixxipli tiegћu  resqu lejh u qalulu : “Dan post imwarrab,  u l-ћin ghamel sewwa.   Ibghathom lin-nies, ћa jmorru fl-irћula jixtru x’jieklu.”  Imma Gesu’ qalilhom:  “Ma gћandhomx gћalfejn imorru;   agћtuhom intom x’jieklu.”  U huma qalulu:  “Hawn ma gћandniex ћlief ћames ћobżiet u żewġ  ћutiet.  “Gibhomli hawn,”  qalilhom.  Imbaghad ordna lin-nies biex  joqoghdu bilqieghda fuq il-ћaxix;   ћa l-ћames ћobżiet u ż-żewġ  hutiet,  rafa’ gћajnejh lejn is-sema, bierek, qasam   il-ћobżiet u tahom lid-dixxipli, u d-dixxipli newluhom lin-nies.  U kulћadd kiel u xaba’;  u ġabru l-bćejjeć li kien  fadal u mlew  bihom tnax-il qoffa.   U kienu madwar ћamest elef ragel dawk li   kielu, barra min-nisa u t-tfal.  Il-Kelma tal-Mulej

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Commentary by Pontifical Household Preacher

Father Cantalamessa on the Multiplying the Loaves

All Were Satisfied

One day Jesus withdrew in a boat to a lonely place apart, on the Sea of Galilee. But when he went ashore, he saw a great multitude awaiting him, "and he had compassion on them, and healed their sick."  He spoke to them of the kingdom of God. Meanwhile night began to fall. The Apostles suggested that he send the crowds away, to go into the villages and buy food for themselves. But Jesus surprised them, saying in a voice so that all could hear: "You give them something to eat!"  Disconcerted, the disciples responded: "We have only five loaves here and two fish!" Jesus ordered that they bring them to him. Then he ordered all to sit down. He took the five loaves and the two fish, prayed, gave thanks to the Father, and then ordered that they be distributed to the crowds.  "They all ate and were satisfied. And they took up twelve baskets full of the broken pieces left over." There were five thousand men, not counting the women and children, says the Gospel. It was the most joyful picnic in the world.

What does this Gospel passage teach us? First, that Jesus is concerned and "feels compassion" for the whole man, body and soul. Jesus distributes the word to souls, and cures and nourishes bodies. One could, therefore, object: Why doesn't he do so also today? Why doesn't he multiply bread for so many millions of hungry in the world?   The Gospel of the multiplication of the loaves has a detail that can help us find the answer. Jesus did not click his fingers and make loaves and fish appear as though by magic. He asked his disciples what they had; he invited them to share the little they had: five loaves and two fish.   

He does the same today. He asks that we share in common the resources of the earth. It is well known that, at least from the point of view of food, our earth would be capable of sustaining billions more human beings than those existing at present. But how can we accuse God of not providing sufficient bread for all, when every year we destroy millions of tons of food supplies, which we call "surplus," so as not to lower prices? A better distribution is necessary, greater solidarity and sharing: therein is the solution. 

I know: It's not so simple. There is the craze for armaments; there are irresponsible rulers who contribute to maintain many populations in hunger. But part of the responsibility also falls on the rich countries. We are now that anonymous person (a boy, according to one of the evangelists) who has five loaves and two fish; except that we hold them tightly and take care not to share them among all. 

By the way it is described -- "and taking the five loaves and the two fish he looked up to heaven, and blessed, and broke and gave the loaves to the disciples" -- the multiplication of the loaves and the fish has always made one think of the multiplication of that other bread which is the body of Christ. Because of this the most ancient representations of the Eucharist show us a basket with five loaves and, on the sides, two fish, as the mosaic discovered in Tabga, in Palestine, in the church erected in the place of the

multiplication of the loaves, or in the fresco of the Catacombs of St. Priscilla. 

In fact, what we are also doing at present is a multiplication of the loaves -- the bread of the word of God. I have broken the bread of the word and the press (and the internet) has multiplied my words, so that more than five thousand men, also this time, have eaten and are satisfied. A task remains: "to take up the pieces left over," to have the word also reach those who have not participated in the banquet -- to become "repeaters" and witnesses of the message. 

[Italian original published in Famiglia Cristiana. Translation by ZENIT]