The Nativity of the Lord Christmas Mass During the Day

Reading 1                                         ISAIAH 52:7-10
How beautiful upon the mountains are the feet of him who brings glad tidings, announcing peace, bearing good news, announcing salvation, and saying to Zion, “Your God is King!”  Hark!  Your sentinels raise a cry, together they shout for joy, for they see directly, before their eyes, the LORD restoring Zion. Break out together in song, O ruins of Jerusalem! For the LORD comforts his people, he redeems Jerusalem. The LORD has bared his holy arm in the sight of all the nations; all the ends of the earth  will behold the salvation of our God.   This is the Word of the Lord.

L-Ewwel Qari   -   ISAIAH 52:7-10
Kemm huma sbieħ fuq il-muntanji r-riġlejn ta' min iħabbar il-bxara, ta' min ixandar is-sliem, ta' min iħabbar ir-riżq, ta' min iixandar is-salvazzjoni, u jgħid lil Sijon:  "Alla tiegħek isaltan."  Ismagħha l-għajta! L-għassiesa tiegħek għollew leħenhom, ilkoll flimkien jgħajtu bil-ferħ, għax raw b'għajnejhom lill-Mulej reġa' lura  f'Sijon. Intom, ħerbiet ta' Ġereusalem, għajtu lkoll bil-ferħ, għax farraġ il-Mulej il-poplu tiegħu, feda l-Ġerusalemm.  Kixef il-Mulej id-driegħ tiegħu qaddis, quddiem il-ġnus kollha, u raw it-truf kollha tal-art is-salvazzjoni ta' Alla taghna. Il-Kelma tal-Mulej

Responsorial Psalm                                   PSALMs 98:1, 2-3, 3-4, 5-6

(3c)  All the ends of the earth have seen the saving power of God.

Sing to the LORD a new song,
   for he has done wondrous deeds;
his right hand has won victory for him,  his holy arm.   R/

The LORD has made his salvation known:
   in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
   toward the house of Israel.                                                      R/

All the ends of the earth have seen

   the salvation by our God.
Sing joyfully to the LORD, all you lands;
   break into song; sing praise.                                                   R/

Sing praise to the LORD with the harp,
   with the harp and melodious song.
With trumpets and the sound of the horn
   sing joyfully before the King, the LORD.                            R/

Salm Responsorjali                  (SALM 97 (98)         R/  Raw it-truf kollha tal-art is-salvazzjoni ta' Alla taghna. Għannu lill-Mulej għanja ġdida, għax għamel ħwejjeġ tal-għaġeb. Ġibitlu r-rebħa l-leminija tiegħu, u d-driegħ imqaddes tiegħu.                             R/ Għarraf il-Mulej is-salvazzjoni tiegħu, f'għajnejn il-ġnus wera l-ġustizzja tiegħu. Ftakar fit-tjieba u l-fedelta' tiegħu mal-poplu ta' Iżrael.                                           R/ L-art kollha, minn tarf għall-ieħor, rat is-salvazzjoni ta' Alla tagħna. Għajtu bil-ferħ lill-Mulej fl-art kollha, infexxu fil-hena, ifirħu u għannu.                      R/ Għannu lill-Mulej biċ-ċetra, biċ-ċetra u bil-ħlewwa tal-għana, bit-trombi u bid-daqq tat-trumbetti;

għajtu bil-ferħ quddiem il-Mulej is-sultan.        R/         

Reading 2                                         HEBREWS 1:1-6

Brothers and sisters:  In times past, God spoke in partial and various ways  to our ancestors through the prophets;  in these last days, he has spoken to us through the Son,  whom he made heir of all things  and through whom he created the universe, who is the refulgence of his glory, the very imprint of his being, and who sustains all things by his mighty word. When he had accomplished purification from sins, he took his seat at the right hand of the Majesty on high, as far superior to the angels as the name he has inherited is more excellent than theirs.  For to which of the angels did God ever say: You are my son; this day I have begotten you? Or again: I will be a father to him, and he shall be a son to me? And again, when he leads the firstborn into the world, he says: Let all the angels of God worship him.   This is the Word of the Lord.

It-Tieni Qari    -     Lhud 1, 1-6

Bidu tal-Ittra lill-Lhud. Alla fl-imgħoddi kellem lil missirijietna ħafna drabi u  b'ħafna manjieri permezz tal-Profet. Isa f'dan l-aħħar żmien, huwa kellimna permezz ta' Ibnu, li hu għamlu werriet ta' kollox, u li bih ukoll għamel il-ħolqien. Hu, l-Iben, li hu d-dija tal-glorja ta' Alla u xbieha tal-essenza tiegħu, u li jżomm id-dinja kollha bil-kelma setgħana tiegħu, wara li naddafna minn dnubietna, qagħad fuq il-lemin tal-kobor ta' Alla fl-għoli tas-smewwiet, u b'hekk sar daqshekk aqwa mill-anġli daqskemm  ogħla minn tagħhom hu l-isem li kiseb. Għax lil min mill-anġli qatt qal Alla:    "Inti ibni, jiena llum nissiltek!" jew:  "Jiena nkun missieru, u  hu jkun ibni!" Imbagħad, hu u jdaħħal lil Ibnu l-Kbir fid-dinja, jgħid ukoll:  "Ħa jqimuh l-anġli kollha ta' Alla." Il-Kelma tal-Mulej

Gospel                                                JOHN 1:1-18  

 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.  All things came to be through him, and without him nothing came to be. What came to be through him was life, and this life was the light of the human race; the light shines in the darkness, and the darkness has not overcome it. A man named John was sent from God. He came for testimony, to testify to the light,  so that all might believe through him. He was not the light, but came to testify to the light. The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came to be through him, but the world did not know him. He came to what was his own, but his own people did not accept him. But to those who did accept him he gave power to become children of God,  to those who believe in his name,  who were born not by natural generation  nor by human choice nor by a man’s decision  but of God. And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son, full of grace and truth. John testified to him and cried out, saying,  “This was he of whom I said,  ‘The one who is coming after me ranks ahead of me  because he existed before me.’” From his fullness we have all received, grace in place of grace, because while the law was given through Moses,  grace and truth came through Jesus Christ. No one has ever seen God. The only Son, God, who is at the Father’s side,  has revealed him.

L-Evanġelju     -   skond San Ġwann1,1-18

Fil-bidu kien il-Verb, u l-Verb kien ma' Alla, u l-Verb kien Alla.  Hu kien fil-bidu ma' Alla. Kollox bih sar, u xejn ma sar mingħajru; kulma sar kellu l-ħajja fih, u l-ħajja kienet id-dawl tal-bnedmin. Id-dawl jiddi fid-dlam, imma d-dlam ma għelbux. Kien hemm raġel mibgħut minn Alla, jismu Ġwanni. Dan ġie bħal  xhud, biex jixhed għad-dawl, biex bih kulħadd jemmen. Ġwanni ma kienx id-dawl, imma ġie biex jixhed għad-dawl, dak id-dawl veru, li jdawwal kull bniedem, huwa u ġej fid-dinja. Kien fid-dinja, u d-dinja saret bih, imma d-dinja ma għarfitux. Ġie f'daru, u niesu ma laqgħuhx. Imma  lil dawk li laqgħuh tahom is-setgħa li jsiru wlied Alla, dawk li jemmnu f'ismu, li twieldu mhux mid-demm,  anqas mill-ġibda tal-ġisem, u anqas mir-rieda tal-bnedmin,  iżda minn Alla. U l-Verb sar bniedem u għammar fostna, u aħna rajna l-ġlorja tiegħu, il-glorja li għandu mill-Missier bħala Ibnu l-waħdieni, mimli bil-grazzja u l-verita'. Ġwanni ta' xhieda fuqu meta għajjat u qal: "Dan hu li għalih għedtilkom: Jiġi warajja, imma hu aqwa minni, għax kien minn qabli." Għax mill-milja tiegħu aħna lkoll ħadna, grazzja fuq grazzja. Alla ta l-Liġi permezz ta' Mose' imma l-grazzja u l-verita'   seħħu permez ta' Ġesu' Kristu. Lil Alla għadu ħadd ma rah; imma għarrafhulna  l-Iben waħdieni ta' Alla, li hu fi ħdan il-Missier. Il-Kelma tal-Mulej

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Why Christmas?

A reflection by Larry Broding

Christmas is finally here! It is a time to relax, reflect, and savour the moment of the season. It is a time to enjoy family and friends. It is a time share gifts of love. It is the one day of the year when “peace on earth, good will to all people” can seem to be a reality.

But, is this the reason the Son of God came to live among us? Is this the reason we celebrate the holiday? The gospel writer John had bigger ideas, a grander picture than the warm feelings that mistletoe and tinsel evoke.

The reality behind Christmas can be overwhelming. God was born as a poor Jewish peasant over two millennia ago. The effects of that history changing event are still with us.  John the gospel writer divided his reflection on God-becoming-man in three sections: hymn to the divine Word, the witness of the Baptist, and the birth of the Word among humanity.

“the Word” “Logos” or “Word” (in English) had different cultural meanings in the ancient world. For Jews, the term “Word” was the vehicle for God’s revelation. In this sense, Jesus was the way God showed himself to the world.  For the general Greek population, the term “Word” was equivalent to wisdom, the principle of right living. But, as wisdom, the “Word” had a broader context; it was the principle the gods used to bring order to a chaotic universe. Hence, the “Word” created an order for the world, both a physical sense and a moral sense. 

Jews who lived outside Palestine were influenced by Greek culture. In the Septuagint, a Greek translation of the Hebrew Scriptures, the term “Word” was used in both meanings. God used the “Word” to create the world (Ps. 33:6) and as a vehicle to reveal himself (Jeremiah 1:4; Ezekiel 1:3; Amos 3:1). In Proverbs 8:22-23, the “wisdom” of God existed with God at the very beginning of creation. In the deutero-canonical book, Wisdom of Solomon, “wisdom” had been personified as God’s companion. By the time John wrote his prologue, wisdom and the term “Word” were synonymous within the Judaism. The “Word” was a personal being as an agent of creation and revelation.

“The Word was towards God” The preposition “pros” (Greek for “toward” or “with”) has the meaning of “before” or “in the presence of” AND “in allegiance with.” In the ancient world, presence in a royal court entailed allegiance to the monarch.

These two sentences formed an “A-B-A” structure. A is “beginning...toward.” B is “the Word was God.” Using verbal bookends of existence and presence/allegiance, the equivalence of the Logos with God was emphasized. Clearly, John saw the Logos as divine. The early Church held Jesus was the agent of creation. (See 1 Corinthians 8:6, Colossians 1:15-16, and Hebrews 1:2).

 “That had come to be.” The translation would be “Everything through HIM came (to be) but without HIM not one thing came to be. In him was life.”

Many scholars believe John 1:1-5, 9-14, 16-18 was originally a liturgical hymn that John adapted; the references to the Baptist (1:6-8, 15) were added to explain the differences between the Baptist and Jesus. John the Baptist had a following that extended far beyond Palestine. His teachings were influential into the early Christian era among non-Christian Jews. So, the gospel writer present John as the precursor to the Christ, like the other evangelists. But, who was this Christ. In the mind of the gospel writer, the Christ was more than the human anointed by the Spirit. He was the Word, the Light of the world. So, the Baptist came to announce the arrival of the Light among humanity. The Baptist was the witness to the Light.

Verse 1:9 proclaimed the mission of the Light: to enlighten humanity. Greek culture equated this function as the gift of wisdom. With the coming of the Logos into the world, God’s relationship with people had changed. Now, followers of the Logos had the right to be called “children of God.” They would be as the Logos was.

But, people did not (or would not) understand. They wanted God in a box, to control him. Some Jews believed they would be saved simply because they were “sons of Abraham” (out of blood). Some Greeks believed they would be saved by mastering that “secret knowledge” mentioned above (desire of men). All yearned for more than this world could provide, but they wanted it on their terms (desire of the flesh). But, they were all wrong. Only God could bring wholeness, completion, totality. He brought that gift in the presence of this Son who was born into the world.

Why did the Son of God come as a human being? Why was the “Word made flesh?” John’s answer was one of revelation. The Word came to show the world God’s “grace and truth.” As the note above stated, “grace” was God’s steadfast love. The Hebrew word for this concept was “hesed,” the same love he showed to the Israelites at Mt. Sinai when he gave them his covenant. This self giving love was a gift that defined Israel as the Chosen People. This love was the activity that made the God of Abraham, Isaac, and Jacob the living God. Grace or hesed revealed the kind of God the Jews worshiped.

As noted above, “truth” was God’s faithfulness. His love was not conditional or capacious. It was dependable. Believers could rely on God to be there for them. One of God’s titles was the “Rock.” He would not abandon his people.

Taken together, “grace and truth” spoke to the very heart of the “God” concept. God loved his with a dynamic, faithful concern. Anything outside of “grace and truth” would be dead. Anything within “grace and truth” would be fulness beyond measure, grace upon grace, life in the Spirit. The One who could give people God’s grace and truth would be the person closest to God, “in the lap of the Father.” This person was Jesus, the Christ.

How does your Christmas celebrate God’s love and faithfulness? How does the Christmas season bring you closer to God?

So, why do we celebrate Christmas? It is more than the birth of Jesus. It is a celebration of God with us. It is the realization that God’s love and faithfulness dwells among us. It is a sign that we are to carry that love and faithfulness to other. Like the Baptist, we, too, are to witness to the Logos, God’s living, breathing Word.

We have an awesome God who sent us an awesome Savior. He lives with us now!

Merry Christmas!

Experiencing the Possibility of the Impossible

Fourth Sunday of Advent

Ir-Raba' Ħadd ta’ l-Avvent

Messalin  C  pp 91

Reading 1                 Michah 5:1-4a

Thus says the LORD: You, Bethlehem-Ephrathah too small to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel; whose origin is from of old, from ancient times. Therefore the Lord will give them up, until the time when she who is to give birth has borne, and the rest of his kindred shall return to the children of Israel. He shall stand firm and shepherd his flock by the strength of the LORD, in the majestic name of the LORD, his God; and they shall remain, for now his greatness shall reach to the ends of the earth; he shall be peace.

L-Ewwel Qari  -   mill-Ktieb tal-Profeta Mikea 5, 1-4a

Dan jgħid il-Mulej:  "Int, Betlehem ta' Efrata,  ċkejkna fost il-familji ta' Ġuda, minnek għad joħroġli dak li jkun prinċep f'Iżrael; hu għandu l-bidu tiegħu mill-qedem, sa minn dejjem ta' dejjem. Għalhek il-Mulej jitlaqhom sa meta teħles dik li hi fl-uġigħ tal-ħlas; imbagħad  il-bqija ta' ħutu jerġgħu lura fost ulied Iżrael. U hu joqgħod jirgħa l-merħla tiegħu bil-qawwa tal-Mulej, bil-glorja ta' isem il-Mulej, Alla tiegħu. U huma jgħammru fiż-żgur, għax issa tkun kbira setgħetu, sa trufijiet l-art. U dan ikun is-sliem!" Il-Kelma tal-Mulej

Responsorial Psalm         PSALM 80:2-3, 15-16, 18-19.

R. (4) Lord, make us turn to you;  let us see your face and  we shall be saved.

O shepherd of Israel, hearken,
from your throne upon the cherubim, shine forth.
Rouse your power,
and come to save us.                                                                     R/

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

May your help be with the man of your right hand,
with the son of man whom you yourself made strong.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.         R/

Salm Responsorjali      -    Salm 79(80)

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

O Ragħaj ta' Iżrael, agħti widen,

int li qiegħed fuq il-kerubini, iddi.

Qajjem il-qawwa tiegħek,

u ejja ħa ssalvana.                                                           R/

Erġa' ejja, Alla tal-eżerċti;

ħares mis-sema,  u ara,

u żur 'il din id-dielja.

Ħu ħsieb dak li ħawlet lemintek,

ir-rimja li int kabbart għalik.                                      R/

Ħa tkun idek fuq il-bniedem ta' lemintek,

fuq il-bniedem li int saħħaħt għalik.

Aħna ma nitbegħdux minnek;

roddilna l-ħajja, u aħna nsejħu ismek.   R/

Reading 2     -           Hebrews 10:5-10

Brothers and sisters: When Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me; in holocausts and sin offerings you took no delight. Then I said, 'As is written of me in the scroll, behold, I come to do your will, O God.'" First he says, "Sacrifices and offerings, holocausts and sin offerings, you neither desired nor delighted in." These are offered according to the law. Then he says, "Behold, I come to do your will." He takes away the first to establish the second. By this "will," we have been consecrated through the offering of the body of Jesus Christ once for all.  This is the Word of the Lord.

It-Tieni Qari  -   mill-Ittra lil Lhud 10, 5-10

Ħuti:   Kristu meta daħal fid-dinja qal:  "Sagrifiċċju u offerta int ma ridtx, imma ġisem int ħejjejt għalija; vittmi maħruqa u vittmi għad-dnubiet lilek ma għoġbukx. Jien imbagħad għedt:  "Hawn jien, ġejt biex nagħmel ir-rieda tiegħek, O Alla, kif fil-ktieb hemm miktub fuqi." L-ewwel qal:  "Sagrifiċċji u offerti, vittmi maħruqa u  vittmi għad-dnubiet,   la ridthom u lanqas għoġbuk", għalkemm dawn titlobhom il-Liġi. Imbagħad qal:  "Hawn jien, ġejt biex  nagħmel ir-rieda tiegħek". B'hekk Alla neħħa s-sagrifiċċji tal-ewwel biex  iqiegħed flokhom tat-tieni.  Bis-saħħa ta' din ir-rieda aħna  konna mqaddsin, permezz tal-offerta tal-ġisem ta' Ġesu' Kristu magħmula għal dejjem. Il-Kelma tal-Mulej

Gospel           -     Luke 1:39-45

Mary set out and traveled to the hill country in haste to a town of Judah, where she entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary's greeting, the infant leaped in her womb, and Elizabeth, filled with the Holy Spirit, cried out in a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy. Blessed are you who believed that what was spoken to you by the Lord would be fulfilled."

L-Evanġelju  -   skond San Luqa 1, 39-45

F'dawk  il-ġranet Marija qamet u marret tħaffef lejn   l-għoljiet, f'belt tal-Lhudija. Daħlet għand Zakkarija u sellmet lil Eliżabetta. Malli Eliżabetta semgħet lil Marija ssellmilha, it-tarbija qabżet fil-ġuf tagħha u Eliżabetta mtliet bl-Ispirtu s-Santu: u nfexxet f'għajta kbira u qalet: "Imbierka inti fost in-nisa, u mbierek il-frott tal-ġuf tiegħek! U minn fejn ġieni dan li omm il-Mulej tiegħi tiġi għandi? Għax ara, malli smajt f'widnejja leħen it-tislima tiegħek, it-tarbija li għandi fil-ġuf qabżet bil-ferħ. Iva, ħiena dik li emmnet li jseħħ kulma bagħat igħidilha l-Mulej." Il-Kelma tal-Mulej

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Experiencing the Possibility of the Impossible 

By Fr Thomas Rosica CSD

The visitation of Mary to Elizabeth turned out to be a divine visitation, the Ark of God bringing not terror but blessing as it did to the house of Obededom the Gittite (1 Samuel 6:9-11). Unlike Sarah, who had laughed at the notion that she could conceive and bear a child in her old age to Abraham (Genesis 18:12), and unlike Zechariah, her husband, who had been struck dumb for questioning God’s power in this matter (Luke 1:8-20), Elizabeth gives thanks to God and trusted in his providence: “So has the Lord done for me at that time when he has seen fit to take away my disgrace before others” (Luke 1:25). Mary, for her part, deserved to be acclaimed by Elizabeth as “she who trusted that the Lord’s words to her would be fulfilled.”

Although Mary is praised for being the mother of the Lord and because of her belief, she reacts as the servant in a psalm of praise, the Magnificat. The Magnificat celebrates the wonders of God’s graciousness in the lives not only of these two Advent women but of all for whom “the Mighty One has done great things” (Luke 1:49).

There are two aspects of today’s Visitation scene to consider. The first is that any element of personal agenda of Mary and Elizabeth is put aside. Both had good reason to be very preoccupied with their pregnancies and all that new life brings. Both women had a right to focus on themselves for a while as they made new and radical adjustments to their daily lives.

Mary reaches out to her kinswoman to help her and also to be helped by her. These two great biblical women consoled each another, shared their stories, and gave each other the gift of themselves in the midst of the new life that they must have experienced: Elizabeth after her long years of barrenness and now sudden pregnancy, and Mary, after her meeting with the heavenly messenger, and her “irregular” marriage situation and pregnancy.

The second point to consider is Mary’s quick response and movement. Luke tells us that she undertook “in haste” the long and perilous trek from Nazareth to a village in the hill country of Judea. She knew clearly what she wanted and did not allow anyone or anything to stop her.

In his commentary on Luke’s Gospel, St. Ambrose of Milan describes this haste with a difficult Latin phrase, “nescit tarda molimina Spiritus Sancti gratia,” which could mean: “the grace of the Holy Spirit does not know delayed efforts,” or “delayed efforts are foreign to the grace of the Holy Spirit.” Mary’s free choice to move forward and outward reflects a decision taken deep within her heart followed by immediate action.

Procrastination

How many things exist in our lives that we dreamed of doing, should have done, and never did — letters that should have been written, dreams that should have been realized, gratitude that was not expressed, affection never shown, words that should have been spoken, etc.? Postponements and delays weigh heavily upon us, wear us down and discourage us. They gnaw away at us. How true St. Ambrose described Mary’s haste: The Spirit completely possessed the Virgin Daughter of Nazareth and compelled her to act.

The story of the Visitation teaches us an important lesson: When Christ is growing inside of us, we will be led to people, places and situations that we never dreamed of. We will bear words of consolation and hope that are not our own. In the very act of consoling others, we will be consoled. We will be at peace, recollected, because we know that however insignificant our life and issues seem to be, from them Christ is forming himself.

The women of today’s Gospel show us that it is possible to move beyond our own little, personal agendas and engage in authentic ministry and service in the Church. Ministry and service are not simply doing things for others. Authentic Christian ministers and servants allow themselves to serve and be served, taught, cared for, consoled and loved. Such moments liberate us and enable us to sing Magnificat along the journey, and celebrate the great things that God does for us and His people.

Consider these words of Blessed Mother Teresa of Calcutta (1910-1997): “In the mystery of the Annunciation and the Visitation, Mary is the very model of the life we should lead. First of all, she welcomed Jesus in her existence; then, she shared what she had received. Every time we receive Holy Communion, Jesus the Word becomes flesh in our life — gift of God who is at one and the same time beautiful, kind, unique.

“Thus, the first Eucharist was such: Mary’s offering of her Son in her, in whom he had set up the first altar. Mary, the only one who could affirm with absolute confidence, ‘this is my body,’ from that first moment offered her own body, her strength, all her being, to form the Body of Christ.”

God’s choice

Let me conclude with these thoughts given to me years ago by an elderly Italian religious sister who made a retreat I preached in a small Umbrian town in Italy just prior to Christmas. The poem is entitled “Bellezza” meaning “Beauty,” and speaks about God’s choice of Mary for a special mission.

Don’t smile, brothers and sisters,
And don’t shrug your shoulders:
Our God is fascinating and what he does always surpasses the impossible.

God looked upon a woman and loved her,
And he who loves even before looking at the face
Seeks the beauty that lies in the heart.

God looked upon a woman who was from the race
Of the little ones without name,
Those that live far away from palaces.

Those who work in kitchens,
Those who come from the numbers of the humble and the forgotten,
Those that never open their mouths and who are accustomed to poverty.

God looked upon her and found her to be beautiful,
And this woman was joined to him as if she were his beloved —
For life and for death.

From now on all generations will call her blessed.
God looked upon a woman. Her name was Mary.

As a woman who gives herself, she believed,
And during the night, in a grotto, she cried out with pain,
And from her womb God himself was born,
Brining with him salvation and peace, like treasures for all eternity.

As a woman who surrenders herself and never regrets it,
She believed against all the obscurity that enveloped her,
Against all the doubts that filled her.

From now on her name will be sung, because God took her
And she gave herself to him, she, Mary, one of us.

And God crowned her with stars and robed her with the sun,
And under her feet God placed the moon.

Her name is Mary, and if you looked upon her Lord, it is because on Our earth filled with women and men, you found such beauty.

"....I shall say it again: Rejoice!"

Third Sunday of Advent

It-Tielet Ħadd ta’ l-Avvent

Messalin C 86

Reading 1   -    ZEPHANIAH 3:14-18a

Shout for joy, O daughter Zion! Sing joyfully, O Israel! Be glad and exult with all your heart, O daughter Jerusalem! The LORD has removed the judgment against you he has turned away your enemies; the King of Israel, the LORD, is in your midst, you have no further misfortune to fear. On that day, it shall be said to Jerusalem: Fear not, O Zion, be not discouraged! The LORD, your God, is in your midst, a mighty savior; he will rejoice over you with gladness, and renew you in his love, he will sing joyfully because of you, as one sings at festivals.  This is the Word of The Lord.

L-Ewwel Qari  -  mill-Ktieb tal-Profeta SOFONIJA 3, 14-18

Għajjat bil-ferħ ta' qalbek, bint Sijon, Iżrael, samma leħnek! Infexx fl-hena u ifraħ b'qalbek kollha, bint Ġerusalemm! Neħħa l-Mulej minn fuqek is-sentenza li kellek kontrik, keċċa għedewwa  tiegħek. Is-sultan t'Iżrael, il-Mulej, hu f'nofsok; ma jkollokx iżjed ħsara minn xiex tibża'. Dakinhar jgħidu lil Ġerusalemm: "Tibżax, Sijon, tħallix idejk jintelqu! Il-Mulej, Alla tiegħek, qiegħed f'nofsok, gwerrier li jsalva; minħabba fik jithenna b'hena kbir, fi mħabbtu  jġeddek, jinfexx minħabba fik f'għajjat ta' ferħ, bħalkieku f'jum ta' festa." Il-Kelma tal-Mulej

Responsorial Psalm        ISAIAH 12:2-3, 4, 5-6.

R. (6) Cry out with joy and gladness: for among you is the great and Holy One of Israel.

God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.                                        R/

Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.                         R/

Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!                                              R/

Salm Responsorjali   -   ISAIAH. 12

                R/  Kbir hu f'nofsok il-Qaddis ta' Iżrael

Alla s-salvazzjoni tiegħi,

Jiena nittama u ma jkollix mniex nibża'.

Għax qawwieti u għanjieti hu l-Mulej,

għalija sar is-salvazzjoni.

Kollkom ferħana

timtlew l-ilma mill-għejun tas-salvazzjoni.                        R/

Roddu ħajr lill-Mulej, sejħu ismu,

għarrfu lill-ġnus bl-għemejjel tiegħu,

xandru li ismu huwa fl-għoli.                                                     R/

Għannu lill-Mulej għax għamel ħwejjeġ kbar;

ħa jkun dan magħruf mal-art kollha.

Aqbeż  bil-ferħ, għanni,

int li tgħammar f'Sijon,

għax kbir hu f'nofsok il-Qaddis ta' Iżrael.                              R/

Reading 2  -   PHILIPPIANS 4:4-7

Brothers and sisters:

Rejoice in the Lord always. I shall say it again: rejoice! Your kindness should be known to all. The Lord is near. Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus. This is the Word of The Lord.

It-Tieni Qari   -   mill-Ittra lill-FILIPPIN 4, 4-7

Ħuti, ifirħu dejjem fil-Mulej;  nerġa' ngħidilkom, ifirħu. Il-ħlewwa tagħkom, ħa jkunu jafuha l-bnedmin kollha. Il-Mulej qorob! Tħabbtu raskom b'xejn.  Fit-talb kollu tagħkom itolbu u uru lil Alla xi jkollkom bżonn, u iżżuh ħajr. U s-sliem ta' Alla, sliem li jgħaddi kulma l-moħħ jista'  jifhem,iżommilkom qalbkom u moħħkom sħaħ  fi Kristu Ġesu'. Il-Kelma tal-Mulej

Gospel -   LUKE 3:10-18

The crowds asked John the Baptist, "What should we do?" He said to them in reply, "Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise." Even tax collectors came to be baptized and they said to him, "Teacher, what should we do?" He answered them, "Stop collecting more than what is prescribed." Soldiers also asked him, "And what is it that we should do?" He told them,  "Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages." Now the people were filled with expectation, and all were asking in their hearts whether John might be the Christ. John answered them all, saying, "I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire." Exhorting them in many other ways, he preached good news to the people.  This is the Word of The Lord.

L-Evanġelju  -   skond SAN LUQA 3, 10-18

F'dak iż-żmien, in-nies kienu jistaqsu lil Ġwanni u jgħidulu: "Mela x'għandna nagħmlu?"   U huwa kien iweġibhom: "Min għandu żewg ilbiesi, jaqsam ma' min ma għandu xejn, u min għandu x'jiekol jagħmel l-istess." Resqu wkoll xi pubblikani biex jitgħammdu u qalulu:"Mgħallem, x'għandna nagħmlu aħna?    U huwa weġibhom:   "Tissikaw lil ħadd biex jagħtikom   taxxi iżjed milli jmisskom tieħdu." Staqsewh ukoll xi suldati u qalulu:  "U aħna, għandna nagħmlu?" U huwa weġibhom:  "Tisirqu lil ħadd bit-tehdid jew bil-qerq tagħkom, u kkuntentaw ruħkom bil-paga li għandkom." Il-poplu kien qiegħed jistenna ħerqan, u  kulħadd jistaqsi lilu nnifsu  dwar Ġwanni, jekk kienx hu l-Messija.   Għalhekk Ġwanni qabad u  qal lil kulħadd:   "Jien, ngħid għalija, ngħammidkom bl-ilma,  imma  ġej wieħed aqwa minn, li ma jistħoqqlix inħollu l-qfieli tal-qorq tiegħu. Hu jgħammidkom bl-Ispirtu s-Santu u n-nar.   Il-midra qiegħda f'idu,  biex iderri l-qiegħa u  jiġbor il-qamħ fl-maħżen tiegħu,  imma t-tiben  jaħarqu b'nar li ma jintefiex." U b'ħafna twissijiet oħra  kien ixandar lill-poplu l-bxara t-tajba. Il-Kelma tal-Mulej

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COMMENTARY by Fr Thomas Rosica

Shout for Joy, O Daughter Zion!

On this third Sunday of Advent — known as Gaudete Sunday, the Sunday of rejoicing — I would like to focus on two important themes found in today’s scripture readings: the biblical expression “Daughter of Zion” and what it means to “rejoice.”

The rich text of today’s first reading from the Prophet Zephaniah [3:14-18a-20] speaks of the Daughter of Zion, the personification of the city of Jerusalem. Let us reflect on the significance of this title of the holy city of Jerusalem and see how and why the Church appropriated the title for Mary, Mother of the Lord.

Daughter of Zion is the personification of the city of Jerusalem. Zion was the name of the Jebusite citadel that later became the City of David. In the many texts of the Old Testament that speak of the Daughter of Zion, there is no real distinction to be made between a daughter of Zion and the city of Jerusalem itself.

In the Old Testament, the title Virgin of Israel is the same as the Daughter of Zion. The image of the bride of the Lord is found in Hosea, Chapters 1-3: It reflects the infidelity of the people to their God.

Jeremiah 3:3-4 speaks of prostitution and the infidelity of the bride. Virginity in the Old Testament is fidelity to the Covenant. In 2 Corinthians 11:2, Paul speaks of the Church as a pure virgin. Here, virginity is the purity of faith.

Throughout the Old Testament, it is in Zion-Jerusalem that God shall gather together all of his people. In Isaiah 35:10, the tribes of Israel shall gather in Zion. In Ezekiel 22:17-22, the prophet describes God’s purification of his people that shall take place “within” the walls of the city, in the midst of Jerusalem.

The Hebrew word used to describe this inner section of the city is “beqervah,” a word formed from the root “qerev” meaning something deep, intimate, situated deep within a person. It also means the maternal womb, the intestines, the breast, the insides of a person, the most secret area of one’s soul where wisdom, spirit, malice and the Law of the Lord dwell. Therefore, the city of Jerusalem has a definite maternal function in the history of salvation.

In the Christian Tradition

The Second Vatican Council formally called Mary “Daughter of Zion” in the dogmatic constitution on the Church “Lumen Gentium” (No. 52). The Church’s appropriation of this title for the Mother of the Lord has a rich Scriptural foundation. Mary illustrates the prophecies of the Old Testament that ascribed value to the eschatological role of woman as mother both of the Messiah and of the new people of God.

The title Daughter of Zion evokes the great biblical symbolism of the Messianic Zion. Mary illustrates the prophecies of the Hebrew Scriptures which ascribed value to the eschatological role of woman as mother both of the Messiah and of the new people of God: the individual person and the whole people being very closely united, in line with the cultural structures of Israel.

For the prophets, the Daughter of Zion was the spouse of the Lord when she observed the covenant. Mary’s role as Daughter of Zion, or for that matter any of her roles in the life of God’s people, can never be understood independently of Christ and of the Spirit, which he bestows upon all humanity in dying on the cross.

“Lumen Gentium” says that all theology and Marian piety belong to the mystery of Christ and to the mystery of the Church.  Mary, Daughter of Zion, is the archetype of the Church as Bride, Virgin and Mother. It is not only biological virginity, but also spiritual virginity, which means fidelity to the Scriptures, openness toward others, and purity in faith.  Mary’s words to the servants at the wedding banquet in Cana (John 2:1-12) are an invitation to all peoples to become part of the new people of God. Mary is the new “Daughter of Zion” because she has invited the servants to perfectly obey Jesus the Lord. At Cana this new Daughter of Zion has given voice to all people.

Both at Cana and at Calvary (in John’s Gospel), Mary represents not only her maternity and physical relationship with her son, but also her highly symbolic role of Woman and Mother of God’s people. At Calvary, more than any other place in the fourth Gospel, Mary is “Mother Zion”: her spiritual maternity begins at the foot of the cross.

As “Mother Zion,” she not only welcomes and represents Israel, but the Church, the People of God of the New Covenant. At the foot of the cross, Mary is the mother of the new messianic people, of all of those who are one in Christ.

She who bore Jesus in her womb now takes her place in the assembly of God’s holy people. She is the new Jerusalem: In her own womb was the Temple, and all peoples shall be gathered back to the Temple, which is her Son. The Mother of Jesus is indeed the Mother of all of God’s scattered children. She is Mother of the Church. Mary is the first Daughter of Zion, leading all of God’s people on the journey toward the Kingdom.

I cannot help but recall the words of Cardinal Marc Ouellet of Quebec City, in his profound, opening address to the Synod of Bishops on “The Word of God in the Life and Mission of the Church” in October 2008: “A woman, Mary, perfectly accomplishes the divine vocation of humanity by her ‘yes’ to the Word of Covenant and her mission. Through her divine motherhood and her spiritual motherhood, Mary appears as the permanent model and form for the Church, like the first Church.”

Rejoice in the Lord

In today’s second reading, St. Paul tells us to rejoice in the Lord always [Philippians 4:4-7; see also Philippians 2:18; 3:1;4.4). The rejoicing to which St. Paul invites us, and which forms the heart of the Advent season. But we must ask ourselves, what did persecuted Christians have to rejoice about? 

The answer is their relationship with the Lord, which can even become stronger and more intimate in times of persecution. Their joy is not in their circumstance; indeed it is often in spite of their circumstance. Rather it is in the Lord.

Sheer joy arises out of a deep and abiding relationship with God that carries the believer through all sorts of trials and tribulations. Rejoicing in the Lord is a sort of adoration, and adoration often takes the form of prayer. Rejoicing constantly leads to praying and praising repeatedly. Since Paul refers to giving thanks after he mentions prayer, it is probable that the term “praying” refers to petitioning God in some form, perhaps interceding for self and others in some manner.

The opposite of rejoicing

The opposite of rejoicing and happiness is not sorrow, but deadness that often manifests itself through cynicism, meanness of spirit and smallness of mind and heart. Many of us know what that feels like: the deadness and dissatisfaction induced by a consumer culture that stimulates our senses and bombards us with largely meaningless choices, while leaving us starved for some deeper purpose.

Then there is jealousy, envy, and that gnawing feeling that we have accomplished so little because we have been so poorly motivated and made some bad choices. And when we realize that others have been able to do much because they have been rooted in God, we become jealous and envious. These are not new phenomena!

The desire to escape such deadness and dissatisfaction was one of the motives of the early desert fathers and mothers. They rejected a world whose agenda was defined by the pursuit of power, property, and pleasure. They went into the desert to tap into the source of life and joy, and discover their own true selves through constant prayer. Having found the emptiness of what their culture defined as happiness, they sought another way.

This Advent, may the example of John the Baptist give us the strength and courage necessary to transform our deserts into gardens, and our emptiness into rich Catholic meaning and experience. May the boldness of St. Paul and the example of Mary, Virgin Daughter of Zion, teach us how to rejoice in the Lord, whose coming is very near.

A flesh shall see the salvation of God

6^th December, 2015

 Second Sunday of Advent

It-Tieni Hadd ta’ l-Avvent

Messalin C 80  

Reading 1                             Baruk 5:1-9

Jerusalem, take off your robe of mourning and misery; put on the splendor of glory from God forever: wrapped in the cloak of justice from God, bear on your head the mitre that displays the glory of the eternal name. For God will show all the earth your splendor: you will be named by God forever the peace of justice, the glory of God's worship. Up, Jerusalem! stand upon the heights; look to the east and see your children gathered from the east and the west at the word of the Holy One, rejoicing that they are remembered by God. Led away on foot by their enemies they left you: but God will bring them back to you borne aloft in glory as on royal thrones. For God has commanded that every lofty mountain be made low, and that the age-old depths and gorges be filled to level ground, that Israel may advance secure in the glory of God. The forests and every fragrant kind of tree have overshadowed Israel at God's command; for God is leading Israel in joy by the light of his glory, with his mercy and justice for company.  This is the Word of The Lord.

L-Ewwel Qari  -   mil-Ktieb tal-Profeta Baruk 5, 1-9

Neħħi minn fuqek, Ġerusalemm, ilbies il-vistu u n-niket tiegħek, u ilbes għal dejjem id-dija tal-glorja ta' Alla. Ilbes mantar il-ġustizzja ta' Alla, qiegħed fuq rasek id-dijadema tal-glorja ta' Alla ta' dejjem. Għax Alla għad juri sbuħitek lid-dinja taħt ix-xemx, Alla jsemmik għal dejjem: "Sliem tal-Ġustizzja" u "Glorja tal-Qima ta' Alla." Qum, Ġerusalemm, itla' fl-għoli, u  ħares madwarek lejn il-Lvant, ara 'l uliedek miġmugħa,  minn fejn tinżel ix-xemx sa fejn titla', għall-kelma tal-Qaddis, ferħana li Alla ftakar fihom. Telqu mingħandek bil-mixi, imkarkra mill-għedewwa, u issa Alla se jġibhomlok,  merfugħin fil-ġieħ bħalkieku fuq tronijiet is-slaten. Għax Alla ordna:  jitniżżlu l-muntanji għolja, u  l-għoljiet ta' dejjem,   jimtlew il-widien u titwitta l-art,  biex  hemm Iżrael jimxi 'l quddiem,  bla tfixkil ta' xejn, taħt il-ħarsien ta' Alla.  U l-foresti u s-siġar tal-fwieħa, jixħtu dellhom għal  fuq Iżrael,   bl-ordni ta' Alla.  Għax Alla jmexxi lil  Iżrael ferħan, b'dawk il-glorja tiegħu, imsieħba mill-ħniena, u  l-ġustizzja ħierġa minnu.  Il-Kelma tal-Mulej

Responsorial Psalm                       PSALM 126:1-2, 2-3, 4-5, 6.

R. (3) The Lord has done great things for us; we are filled with joy.

When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.                                 R/

Then they said among the nations,
"The LORD has done great things for them."
The LORD has done great things for us;
we are glad indeed.                                                                       R/ 

Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those who sow in tears
shall reap rejoicing.                                                                       R/

Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.                                                 R/  

Salm Responsorajli     -    (Salm 125 (126)

       R/        Kbir f'għemilu l-Mulej magħna!

Meta l-Mulej  reġġa' lura l-imjassra ta' Sijon,

konna qisna mitlufa f'ħolma;

imbagħad bid-daħk imtela fommna,

u bl-għajjat ta' ferħ ilsienna.                                      R/

Imbagħad bdew igħidu fost il-ġnus:

"Kbir f'għemilu l-Mulej magħhom!"

Kbir f'għemilu  l-Mulej magħna!

U aħna bil-ferħ imtlejna.                                             R/

Biddel, Mulej, xortina

bħall-widien tan-Neġeb!

Dawk li jiżirgħu fid-dmugħ

jaħsdu bl-għana ta' ferħ.                                              R/

Huma u sejrin, imorru jibku,

iġorru ż-żerriegħa għaż-żrigħ.

Iżda huma u ġejjin lura,

jiġu b'għana ta' ferħ, iġorru l-qatet f'idejhom. R/

Reading 2    -   Philippians 1:4-6, 8-11

Brothers and sisters: I pray always with joy in my every prayer for all of you, because of your partnership for the gospel from the first day until now. I am confident of this, that the one who began a good work in you will continue to complete it until the day of Christ Jesus. God is my witness, how I long for all of you with the affection of Christ Jesus. And this is my prayer: that your love may increase ever more and more in knowledge and every kind of perception, to discern what is of value, so that you may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ for the glory and praise of God.   This is the Word of The Lord.

It-Tieni Qari    -     mill-Ittra lill-Filippin  1, 4-6.8-11

Ħuti:   nitlob dejjem ferħan fit-talb tiegħi għalikom,  minħabba  s-sehem li intom ħadtu fix-xandir tal-Evanġelju, mill-ewwel jiem sal-lum. Jiena żgur minn dan:  li dak li beda din l-opra tajba fikom, iwassalha għat-tmiem tagħha sa ma jasal il-jum ta' Kristu Ġesu'. Iva, jixhidli Alla kemm jien miġbud lejkom bil-qalb ta' Kristu Ġesu'! U jien dan nitlob:  li l-imħabba tagħkom tikber u toktor dejjem iżjed  fl-għerf u b'kull dehen, biex tistgħu tagħrfu tagħżlu l-aħjar, u mbagħad   tkunu safja u bla ebda ħtija fil-jum ta' Kristu, mimlijin bil-frott tal- ġustizzja li ġejja permezz ta' Ġesu' Kristu, għall-glorja u l-foħrija ta' Alla. Il-Kelma tal-Mulej.

Gospel           -     Luke 3:1-6

In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert. John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the desert: "Prepare the way of the Lord, make straight his paths. Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God." This is the Word of the Lord.

 L-Evanġelju   -   skond San Luqa 3,1-6

Fis-sena ħmistax il-ħakma ta' Tiberu Ċesari, meta Ponzu Pilatu kien gvernatur tal-Lhudija, Erodi, tetrarka tal-Galililja, ħuh Filippu  tetrarka tal-artijiet  tal-Iturija u t-Troakonija, u Lisanja tetrarka ta'Abeleni,  fiż-żmien meta l-uffiċċju ta' qassis il-kbir  kien f'idejn Anna u Kajfa,   il-kelma ta' Mulej ġiet fuq Ġwanni bin Żakkarija, fid-deżert. U ġie fl-inħawi kollha ta' madwar il-Ġordan, ixandar magħmudija ta'  ndiema għall-maħfra tad-dnubiet, kif  hemm imniżżel fil-ktieb tal- profeziji ta' Isaija: "Leħen ta' wieħed igħajjat fid-deżert:  Ħejju t-triq  tal-Mulej, iddrittaw il-mogħdijiet tiegħu. Kull wied jimtela, kull  muntanja u għoja titbaxxa, il-mogħdijiet mgħawwġa jiddrittaw,u t-triqat  imħarbta jitwittew.  U l-bnedmin kollha jaraw is-salvazzjoni ta' Alla!" Il-Kelma tal-Mulej

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Father Cantalamessa on John the Baptist:

John the Baptist: Prophet of the Most High

This Sunday's Gospel is concerned entirely with the figure of John the Baptist. From the moment of his birth John the Baptist was greeted by his father as a prophet: "And you, child, will be called prophet of the Most High because you will go before the Lord to prepare the ways for him" (Luke 1:76).

What did the precursor do to be defined as a prophet, indeed, "the greatest of the prophets" (cf. Luke 7:28)? First of all, in the line of the ancient prophets of Israel, he preached against oppression and social injustice. In Sunday's Gospel we can hear him say: "He who has two tunics must give one to him who has none; and he who has something to eat must do likewise."

To the tax collectors who so often drained away the money of the poor with arbitrary requests, he says: "Do not mistreat anyone or commit extortion" (Luke 3:11-14). There are also the sayings about making the mountains low, raising up the valleys, and straightening the crooked pathways. Today we could understand them thus: "Every unjust social difference between the very rich (the mountains) and the very poor (the valleys) must be eliminated or at least reduced; the crooked roads of corruption and deception must be made straight."

Up to this point we can easily recognize our contemporary understanding of a prophet: one who pushes for change; who denounces the injustices of the system, who points his finger against power in all its forms – religious, economic, military – and dares to cry out in the face of the tyrant: "It is not right!" (Matthew 14:4).

But there is something else that John the Baptist does: He gives to the people "a knowledge of salvation, of the remission of their sins" (Luke 1:77). Where, we might ask ourselves, is the prophecy in this case? The prophets announced a future salvation; but John the Baptist does not announce a future salvation; he indicates a salvation that is now present. He is the one who points his finger toward the person and cries out: "Behold, here it is" (John 1:29). "That which was awaited for centuries and centuries is here, he is the one!" What a tremor must have passed though those present who heard John speak thus!

The traditional prophets helped their contemporaries look beyond the wall of time and see into the future, but John helps the people to look past the wall of contrary appearances to make them see the Messiah hidden behind the semblance of a man like others. The Baptist in this way inaugurated the new Christian form of prophecy, which does not consist in proclaiming a future salvation ("in the last times"), but to reveal the hidden presence of Christ in the world.

What does all of this have to say to us? That we too must hold together those two aspects of the office of prophet: On one hand working for social justice and on the other announcing the Gospel. A proclamation of Christ that is not accompanied by an effort toward human betterment would result in something disincarnate and lacking credibility. If we only worked for justice without the proclamation of faith and without the regenerative contact with the word of God, we would soon come to our limits and end up mere protestors.

From John the Baptist we also learn that proclamation of the Gospel and the struggle for justice need not remain simply juxtaposed, without a link between them. It must be precisely the Gospel of Christ that moves us to fight for respect for human beings in such a way as to make it possible for each man to "see the salvation of God." John the Baptist did not preach against abuses as a social agitator but as a herald of the Gospel "to make ready for the Lord a people well prepared" (Luke 1:17).

(December 08, 2006) © Innovative Media Inc.