The King of Our World

The Solemnity Our Lord Jesus Christ, King of the Universe

Lectionary: 161

Solennita' ta' Sidna Ġesu' Kristu Sultan tal-Ħolqien kollu.

Reading 1                DaNiel 7:13-14

As the visions during the night continued, I saw one like a Son of man coming, on the clouds of heaven; when he reached the Ancient One and was presented before him, the one like a Son of man received dominion, glory, and kingship; all peoples, nations, and languages serve him. His dominion is an everlasting dominion  that shall not be taken away, his kingship shall not be destroyed.  This is the Word of The Lord.

L-Ewwel Qari  -  mill-Ktieb tal-Profeta Danjel 7, 13-14

Bil-lejl deherli  qiegħed nara bħal Iben ta' bniedem, ġej mis-sħab tas-sema, li baqa' sejjer sax-Xiħ fil-għomor u ressquh quddiemu. U tawh  ħakma, ġieħ, u saltna,  biex lilu jaqdi kull ġens,  u poplu, u lsien.  Ħakmietu  ħakma għal dejjem li ma tgħaddix, u saltnatu  li ma tinqeridx.  Il-Kelma tal-Mulej

Responsorial Psalm                  PSalm 93:1, 1-2, 5

The LORD is king, in splendor robed;
robed is the LORD and girt about with strength.
R. The LORD is king; he is robed in majesty.

And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O LORD.
R. The LORD is king; he is robed in majesty.

Your decrees are worthy of trust indeed;
holiness befits your house,
O LORD, for length of days.
R. The LORD is king; he is robed in majesty.

Salm Responsorjali         SALM 92 (93)

R/  Il-Mulej isaltan, il-kobor libes.

Il-Mulej isaltan; il-kobor libes,

libes il-Mulej, tħażżem bil-qawwa.                         R/

Iżomm sħiħa d-dinja; qatt ma titħarrek,

Imwaqqaf it-tron tiegħek fis-sod minn dejjem;

minn dejjem ta dejjem int.                                        R/

Il-kmandamenti tiegħek ta' min joqgħod fuqhom;

qdusija lil darek tixraq, Mulej,

sakemm itul iż-żmien.                                                  R/

Reading 2         REVELATIONS 1:5-8

Jesus Christ is the faithful witness, the firstborn of the dead and ruler of the kings of the earth.  To him who loves us and has freed us from our sins by his blood, who has made us into a kingdom, priests for his God and Father, to him be glory and power forever and ever. Amen. Behold, he is coming amid the clouds, and every eye will see him, even those who pierced him. All the peoples of the earth will lament him. Yes. Amen.  "I am the Alpha and the Omega, " says the Lord God, "the one who is and who was and who is to come, the almighty." This is the Word of The Lord.

It-Tieni Qari       - mill-Ktieb ta' l-Apokalissi 1, 5-8

Ġesu' Kristu hu x-xhud fidil,  il-Kbir fost il-mejtin, il-Prinċep tas-slaten tad-dinja. Lil Dak li ħabbna, u li ħallna minn  dnubietna bis-saħħa ta' demmu,  u li għamilna Saltna, Qassisin għal Alla tiegħu Missieru, lilu l-glorja u s-setgħa għal dejjem ta' dejjem. Amen.  Arawh, ġej fis-sħab, u l-għajnejn kollha jarawh,  ukoll dawk li kienu nifduh; u r-razez kollha ta' l-art jibdew iħabbtu fuq  sidirhom minħabba fik.   Iva. Ammen!   Jiena  huwa l-Alfa u l-Omega, igħid il-Mulej Alla,   li hu, u li kien, u li għad irid jiġi, Dak li jista' kollox!  Il-Kelma tal-Mulej

Gospel       JOHN 18:33B-37

Pilate said to Jesus, "Are you the King of the Jews?"  Jesus answered, "Do you say this on your own or have others told you about me?"  Pilate answered, "I am not a Jew, am I?  Your own nation and the chief priests handed you over to me.  What have you done?"  Jesus answered, "My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews.  But as it is, my kingdom is not here."  So Pilate said to him, "Then you are a king?"  Jesus answered, "You say I am a king.  For this I was born and for this I came into the world, to testify to the truth.  Everyone who belongs to the truth listens to my voice."  This is the Word of The Lord.

L-Evanġelju  -    Qari skond San Ġwann 18, 33-37

F'dak iż-żmien:  Pilatu  sejjaħ lil Ġesu' u qallu:: "Inti s-sultan tal-Lhud?" Ġesu' wieġeb:  "Dan qiegħed tgħidu int minn moħħok,  jew kienu  oħrajn li qalulek dan fuqi?" Pilatu wieġeb:  "Mela jiena Lhud?  Kien il-poplu tiegħek u  l-qassisin il-kbar li tawk f'idejja.  X'għamilt?" Ġesu' wieġeb:  "Is-saltan tiegħi mhijiex ta' din id-dinja. Li kieku saltnati kienet ta' din id-dinja, l-għasses tiegħi kienu jiġġieldu biex ma ningħatax f'idejn  il-Lhud;  imma tabilħaqq  saltnati mhijiex  ta' hawn." Pilatu qallu:  "Mela int sultan?"U Ġesu' wieġeb:  "Int qiegħed tgħidu;  jien sultan. Jien għalhekk  twelidt, u għalhekk ġejt fid-dinja, biex nixhed għall-verita'.   U kull min iħobb il-verita' jisma' leħni."  Il-Kelma tal-Mulej

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Commentary by Larry Broding

 King of the World

                    

Have your ever day-dreamed about winning the Lotto? Or being king for a day? What would you do?

When we were young, we had the time to indulge our imagination. We pretended to be famous, wealthy, powerful. Of course we grew up, but sometimes not out of those fantasies. In fact, multi-billion dollar industries are dedicated to making those dreams come true. But only for a while. And always for a price.

Let's take the ultimate indulgence. What does it really mean to be "king of the world?" Take a few moments and step into the shoes of Jesus. How would you answer the charge if you were a king of all?

What does it mean to be a king? Is it the old model of absolute power? Or is it Christ's leadership of service? These questions are the essence of Pilate's and Jesus' dialogue.

As Roman governor of Judea, Pilate was judge and jury in capital cases. His question was direct: "Do you claim to be king of the area I govern in the name of Caesar?" An affirmative answer would have sealed the fate of Jesus, since he would be branded as a political revolutionary.

But the phrase "King of the Jews" had a spiritual meaning that might have escaped Pilate. To probe Pilate's understanding, Jesus answers a question with a question: "Who are your witnesses about me?" Dismissing Jesus' question, Pilate retorts by pressing his point: "What have you done?" In other words, Pilate wants a direct witness from the source Himself, not from his accusers.

Jesus responds with a speech about his arena (i.e., "his kingdom"). Jesus' arena is not that of popular culture or politics; if it was there would be a bloody revolution.

Pilate still presses the point: "You are a king, aren't you?" Jesus gives in on a semantic point ("You're the one who says so, Pilate") but finally gives Pilate a direct witness: Jesus speaks the truth.

How does the truth Jesus speaks and the truth the "world" speaks differ? The truth of the world is transient in nature; it changes with the season and the political landscape. It speaks to ambition and power, to possessions and pleasure. The truth of the world is, at best, shallow.

But the truth Jesus speaks is one of the heart. The truth of Jesus is more than facts; it is one of fidelity. God is "true" to us; that means, he is faithful. He shows us his fidelity through his Son and the power of his Spirit. When we are true to God in return, we "live in truth" (that is, in relationship). Since God is eternally faithful, God's truth goes beyond the transient nature of politics, fad, and fashion.

How does your relationship with God touch you in ways the world cannot match? How has the truth of world failed you? How has God's faithfulness sustained you?

A theologian once said that all revelation is invitation. In other words, all that God reveals to us invites us to live with him. This is the reality of Jesus' kingship. Jesus is Lord, so we might live near him in love. He is King of the World, not over us but for us and with us.

How can you place one area of your life over to the King of the World this coming week?

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At the point of our Death and Judgement

Thirty-third Sunday in Ordinary Time

It-33 Ħadd matul is-Sena 'B'

Messalin  'B' pp 515

Reading 1                 Daniel 12:1-3

In those days, I Daniel,  heard this word of the Lord: "At that time there shall arise Michael, the great prince, guardian of your people; it shall be a time unsurpassed in distress since nations began until that time. At that time your people shall escape, everyone who is found written in the book. "Many of those who sleep in the dust of the earth shall awake; some shall live forever, others shall be an everlasting horror and disgrace. "But the wise shall shine brightly like the splendor of the firmament, and those who lead the many to justice shall be like the stars forever." This is the Word of the Lord.

L-Ewwel Qari   -     mill-Ktieb tal-Profeta Danjel  12, 1-2

F'dak iż-żmien  iqum Mikiel, il-prinċep il-kbir,  dak li qiegħed fuq ulied il-poplu tiegħek. Imbagħad jiġi żmien ta' għawġ,  li qatt ma jkun deher  ieħor bħalu minn mindu ġens kien ġens sa dak iż-żmien. Imma jkun żmien li fih il-poplu tiegħek jinħeles, dawk kollha li jkunu nstabu miktuba fil-ktieb. U ħafna minn dawk li huma rieqda fit-trab tal-art  jistenbħu,  min għall-ħajja ta' dejjem, u min  għall-għajb u l-istmerrija għal dejjem. Il-bnedmin bil-għaqal ikollhom fuqhom dija bħal  dik tas-sema, u dawk li jkunu waslu 'l ħafna  fis-sewwa  jkunu jiddu  bħal kwiekeb għal dejjem ta' dejjem.  Il-Kelma tal-Mulej

Responsorial Psalm                      PSALM 16:5, 8, 9-10, 11

R. (1) You are my inheritance, O Lord!

O LORD, my allotted portion and my cup,
you it is who hold fast my lot.
I set the LORD ever before me;
with him at my right hand I shall not be disturbed.                        R/

Therefore my heart is glad and my soul rejoices,
my body, too, abides in confidence;
because you will not abandon my soul to the netherworld,
nor will you suffer your faithful one to undergo corruption.          R/

You will show me the path to life,
fullness of joys in your presence,
the delights at your right hand forever.                                                R/

Salm Responsorjali   -   Salm 15 (16)

                R/   Ħarisni, o Allaj, għax fik  jien  nistkenn.

Mulej, inti s-sehem tal-wirt u r-riżq tiegħi,

inti żżomm f'idejk xortija.

Inżomm il-Mulej dejjem quddiemi,

għax bih f'leminti qatt ma nitħarrek.                     R/

Hekk tifraħ qalbi u tithenna ruħi,

u ġismi wkoll jistrieħ bil-kwiet.

Għax inti ma titlaqnix fl-imwiet,

ma tħallix il-maħbub tiegħek jara l-qabar.         R/

Inti tgħallimni t-triq tal-ħajja,

hemm il-milja tal-ferħ quddiemek,

hemm għaxqa għal dejjem f'lemintek. R/

Reading 2                 Hebrews 10:11-14, 18

Brothers and sisters:  Every priest stands daily at his ministry, offering frequently those same sacrifices  that can never take away sins. But this one offered one sacrifice for sins, and took his seat forever at the right hand of God; now he waits until his enemies are made his footstool. For by one offering he has made perfect forever those who are being consecrated. Where there is forgiveness of these, there is no longer offering for sin.

It-Tieni Qari   -    mill-Ittra lil Lhud  10, 11- 14-18

Kull qassis ieħor imur kuljum biex jaqdi l-ministeru tiegħu,   u joffri  u jerġa' joffri l-istess sagrifiċċju,  bla ma jistgħu qatt ineħħu d-dnubiet. Imma, Kristu,  wara li offra sagrifiċċju wieħed għad-dnubiet,    qagħad għal dejjem fuq in-naħa tal-lemin ta' Alla,  fejn qiegħed jistenna sa ma l-għedewwa tiegħu jitqiegħdu   mirfes taħt riġejh.   Għax hu, b'offerta waħda għamel  perfetti għal dejjem lil dawk, li hu jqaddes. Issa, fejn hemm il-maħfra tad-dnubiet,  ma hemmx  għalfejn  issir aktar l-offerta għad-dnubiet.  Il-Kelma tal-Mulej

Gospel                       Mark 13:24-32

Jesus said to his disciples: "In those days after that tribulation the sun will be darkened, and the moon will not give its light, and the stars will be falling from the sky, and the powers in the heavens will be shaken. "And then they will see 'the Son of Man coming in the clouds'  with great power and glory, and then he will send out the angels and gather his elect from the four winds, from the end of the earth to the end of the sky. "Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near. In the same way, when you see these things happening, know that he is near, at the gates. Amen, I say to you, this generation will not pass away until all these things have taken place. Heaven and earth will pass away, but my words will not pass away. "But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father."

L-Evanġelju   -    skond San Mark 13, 24-32

F'dak iż-żmien,   Ġesu' qal lid-dixxipli tiegħu:"Wara jiem ta' dwejjaq kbar, ix-xemx  tiddallam, il-qamar jitlef id-dija tiegħu,  il-kwiekeb  jibdew jaqgħu mis-sema, u   l-qawmiet tas-smewwiet jitqallbu. Imbagħad jaraw lil Bin il-bniedem ġej fis-sħab  b'qawwa  kbira u bi glorja.    U mbagħad  jibgħat l-anġli biex jiġbor flimkien  il-maħturin tiegħu mill-erbat irjieħ, minn  tarf l-artb sa tarf is-sema. Mis-siġra tat-tin tgħallmu din il-parabbola.  Meta l-fergħa tagħha tirtab u tarmi l-weraq, intom tintebħu li s-sajf  fil-qrib.  Hekk ukoll meta taraw dan jiġri,   kunu afu li hu fil-qrib, fil-bieb. Tassew ngħidilkom,  li ma jgħaddix dan in-nisel qabel ma jiġri dan kollu.   Is-sema  u l-art jgħaddu,  imma kliemi ma jgħaddix. Dwar dak il-jum u s-siegħa ħadd ma jaf meta se jaslu, anqas l-anġli fis-sema,  u anqas l-Iben; ħadd ħlief il-Missier. Il-Kelma tal-Mulej 

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Commentary by Fr Raniero Cantalamessa ofm cap

On the End of the World

The Gospel of the second to last Sunday of the liturgical year is the classic text on the end of the world. There has always been someone who has taken it upon themselves to wave this page of the Gospel in the face of their contemporaries and provoke psychosis and fear. My advice is to be calm and to not let yourself be in the least bit troubled by these visions of catastrophe.

Just read the last line of the same Gospel passage: "But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father." If neither the angels nor the Son (insofar as he is man and not insofar as he is God) know the day or hour of the end, is it possible that a member of some sect or some religious fanatic would know and be authorized to announce it? In the Gospel Jesus assures us of the fact of his return and the gathering his chosen ones from the "four winds"; the when and the how of his return (on the clouds between the darkening of the sun and the falling of the stars) is part of the figurative language of the literary genre of these discourses.

Another observation might help explain certain pages of the Gospel. When we talk about the end of the world on the basis of the understanding of time that we have today, we immediately think of the absolute end of the world, after which there can be nothing but eternity. But the Bible goes about its reasoning with relative and historical categories more than with absolute and metaphysical ones. Thus, when the Bible speaks of the end of the world, it intends quite often the concrete world, that which in fact exists for and is known by a certain group of people, their world. It is, in sum, the end of a world that is being treated not the end of the world, even if the two perspectives at times intertwine.

Jesus says: "This generation will not pass away until all these things have taken place." Is he mistaken? No, it was the world that was known to his hearers that passed away, the Jewish world. It tragically passed away with the destruction of Jerusalem in A.D. 70. When, in 410, the Vandals sacked Rome, many great figures of the time thought that it was the end of the world. They were not all that wrong; one world did end, the one created by Rome with its empire. In this sense, those who, with the destruction of the twin towers on September 11, 2001, thought of the end of the world, were not mistaken ...

None of this diminishes the seriousness of the Christian charge but only deepens it. It would be the greatest foolishness to console oneself by saying that no one knows when the end of the world will be and forgetting that, for any of us, it could be this very night. For this reason Jesus concludes today's Gospel with the recommendation that we "be vigilant because no one knows when the exact moment will be."

We must, I think, completely change the attitude with which we listen to these Gospels that speak of the end of the world and the return of Christ. We must no longer regard as a punishment and a veiled threat that which the Scriptures call "the blessed hope" of Christians, that is, the return of our Lord Jesus Christ (Titus 2:13). The mistaken idea we have of God must be corrected. The recurrent talk about the end of the world which is often engaged in by those with a distorted religious sentiment, has a devastating effect on many people. It reinforces the idea of a God who is always angry, ready to vent his wrath on the world. But this is not the God of the Bible which a psalm describes as "merciful and gracious, slow to anger and abounding in steadfast love, who will not always accuse or keep his anger forever ... because he knows that we are made of dust" (Psalm 103:8-14).

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THE GOD WHO CARES...

Thirty-second Sunday in Ordinary Time

It-32 Ħadd matul is-Sena   - Sena'B'

Messalin B   pp 509

Reading 1                             1 Kings 17:10-16

In those days, Elijah the prophet went to Zarephath. As he arrived at the entrance of the city, a widow was gathering sticks there; he called out to her, "Please bring me a small cupful of water to drink." She left to get it, and he called out after her, "Please bring along a bit of bread." She answered, "As the LORD, your God, lives, I have nothing baked; there is only a handful of flour in my jar and a little oil in my jug. Just now I was collecting a couple of sticks, to go in and prepare something for myself and my son; when we have eaten it, we shall die." Elijah said to her, "Do not be afraid. Go and do as you propose. But first make me a little cake and bring it to me. Then you can prepare something for yourself and your son. For the LORD, the God of Israel, says, 'The jar of flour shall not go empty, nor the jug of oil run dry, until the day when the LORD sends rain upon the earth.'" She left and did as Elijah had said. She was able to eat for a year, and he and her son as well; the jar of flour did not go empty,  nor the jug of oil run dry, as the LORD had foretold through Elijah.

L-Ewwel Qari   -    mill-Ewwel Kbtieb tas-Slaten. 17, 10-16

F'dak iż-żmien, il-Profeta Elija qam u rħiela lejn Sarefta.    Kif wasal ħdejn il-bieb tal-belt,  kien hemm waħda armla tiġbor il-ħatab. Elija sejħilha u qalilha:  "Jekk jogħġbok,  ġibli f'bieqja belgħa ilma x'nixrob!" Hi u sejra, Elija raġa' sejħilha u qalilha: "Ġibli wkoll, jekk jogħġbok, kisra ħobż f'idejk!" Hija wieġbet:  "Daqskemm hu ħaj il-Mulej, Alla tiegħek, ma għandi xejn  maħbuż; qabda dqiq f'ġarra u  ftit żejt fil-kus kulma baqagħli. Ara, qiegħda niġbor biċċtejn ħatab; issa nħejji xi ħaġa għalija u għal ibni; u  mbagħad nikluha u mmutu." Elija wieġeb:   "La tibżax, mur u agħmel kif għidtli;   imma qabel  agħmel ftira żgħira għalija, u ġibhieli. Imbagħad agħmel għalik u għal ibnek. Għax din hi l-kelma tal-Mulej, Alla ta' Israel: Il-ġarra tad-dqiq ma tintemm qatt, u l-kus taż-żejt ma jitbattalx, sa dakinhar li  l-Mulej jibgħat ix-xita fil-pajjiż." U dik marret u għamlet kif qalilha Elija. Damu jieklu għal żmien, hi u hu u darha  kollha. U l-ġarra tad-dqiq ma ntemmitx, u l-kus taż-żejt ma tbattalx, kif  kien qal il-Mulej permezz ta' Elija. Il-Kelma tal-Mulej

Responsorial Psalm   -   Psalm 146:7, 8-9, 9-10

R. (1b) Praise the Lord, my soul!               or:   Alleluia.

The LORD keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.                                     R/

The LORD gives sight to the blind.
The LORD raises up those who were bowed down;
the LORD loves the just.
The LORD protects strangers.                    R/

The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion,

through all generations. Alleluia.                            R/

Salm Responsorjali       -       Salm145   (146)

                R/           Faħħar, ruħ tiegħi, il Mulej.

Il-Mulej  jagħmel ħaqq lill-maħqurin,

u jagħti l-ħobż lill-imġewħin.

Il Mulej jeħles lill-imjassrin.                                       R/

Il-Mulej jiftaħ għajnejn l-għomja.

Il-Mulej jerfa' lill-milwijin,

Il-Mulej iħobb lill-ġusti.

Il-Mulej iħares lill-barranin.                                       R/

Il-Mulej iżomm lill-iltim u lill-armla,

imma lill-ħżiena jħarbatilhom triqathom.

Il-Mulej isaltan għal dejjem,

Alla tiegħek, Sijon,minn nisel għal nisel.              R/

Reading 2    -   Hebrews 9:24-28

Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf. Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own; if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages to take away sin by his sacrifice. Just as it is appointed that human beings die once, and after this the judgment, so also Christ, offered once to take away the sins of many, will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.

It-Tieni Qari   -     mill-Ittra lill-Lhud 9, 24-28

Kristu ma daħalx f'santwarju magħmul b'idejn il-bnedmin, li hu biss xhieda tas-santwarju veru, imma daħal  fis-sema stess, biex issa jidher għalina quddiem Alla. U  daħal hemm  mhux biex minn  żmien għal  żmien joffri lilu nnifsu bħalma l-qassis il-kbir  jidħol  kull sena fiss-santwarju  biex joffri demm ħaddieħor. Li  kieku kien hekk, kien ikollu jbati ħafna drabi  sa mill-ħolqien tad-dinja. Iżda issa deher  darba għal dejjem, meta waslet il-milja taż-żminijiet,  biex  ineħħi d-dnub bis-sagrifiċċju tiegħu nnifsu. U kif hu miktub għall-bnedmin li għandhom  imutu darba biss, u wara dan isir il-ġudizzju,  hekk ukoll Kristu,  wara li offra lilu nnifsu darba biss  biex jitgħabba bid-dnubiet tal-kotra, għad jerġa' jidher darb'oħra,  mhux biex ineħħi d-dnubiet, imma biex isalva lil dawk li  qegħdin jistennewh bil-ħerqa.   Il-Kelma tal-Mulej

Gospel    -    Mark 12:38-44

In the course of his teaching Jesus said to the crowds, "Beware of the scribes, who like to go around in long robes and accept greetings in the marketplaces, seats of honor in synagogues, and places of honor at banquets. They devour the houses of widows and, as a pretext recite lengthy prayers. They will receive a very severe condemnation." He sat down opposite the treasury and observed how the crowd put money into the treasury. Many rich people put in large sums. A poor widow also came and put in two small coins worth a few cents. Calling his disciples to himself, he said to them, "Amen, I say to you, this poor widow put in more than all the other contributors to the treasury. For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood."

L-Evanġelju   -    skond San Mark 12,  38-44

F'dak iż-żmien,  Ġesu' kien qiegħed jgħallem u jgħid: "Iftħu għajnejkom mill-kittieba, li  jħobbu jduru mat-toroq bi lbies twal, jixtiequ min isellmilhom fil-pjazez, u  fis-sinagogi joqogħdu  fis-siġġijiet ta' quddiem, u fil-postijiet ewlenin fil-pranzijiet; iberbqu ġid ir-romol,  u mbagħad għal wiċċ in-nies idumu ħafna jitolbu. Dawn jieħdu kundanna akbar iebsa." Ġesu' kien qiegħed biswit it-teżor, iħares u jara xi flus jitfgħu n-nies fit-teżor. Bosta għonja bdew jitfgħu ħafna. Resqet waħda armla fqira u tefgħet biċċtejn żgħar,  jiġifieri xi żewġ ċenteżmi. Hu sejjaħ id-dixxipli tiegħu u qalilhom: "Tassew ngħidilkom, li din l-armla fqira tefgħet iktar minn dawk kollha li tefgħu fit-teżor. Għax dawk kollha tefgħu miż-żejjed tagħhom, imma hi, fil-faqar tagħha, tefgħet kulma kellha, dak kollu li kellha biex tgħix."             Il-Kelma tal-Mulej.

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The Gift of the Poor

by Larry Broding

What gifts or challenges do the poor, the homeless, or the suffering bring us?

Sometimes we need to look at the world through different eyes. The poor give us this chance. Instead of looking at the rich and famous, we look at those less fortunate.

But the poor give us another chance to look at the world in a new way. Instead of looking down in pity, they give us the chance to look at a world where material goods are not as important, where sharing one's daily bread is a norm, not an exception. The story of the poor widow's offering gives us this opportunity. And it provides the challenge to shake off any pretense money and comfort may bring.

Jesus commented on pretentious attitudes:   those of the leaders and those of the faithful. In both cases, Jesus criticized love of appearance that had taken the place of faith.

Everyone I know who has ever led in ministry (including me, the author) has secretly wanted to play to an audience. Every preacher, every teacher, has a small bit of entertainer in them. Every minister has wanted their few moments under the spotlight.

Of course, this is an immature reason to serve. Many people fight the urge (some even refuse to serve for this reason!). Many have this need fulfilled and have move on. Many simply grow out of the need and remain for the right reason:   the joy of service.

Why did Jesus criticize the scribes directly? These men were the brightest, most influential, and most important experts on the Law. Since Jews in Judea, throughout the Roman Empire, and in many parts of the world lived in self-governing enclaves, the power of these scribes could not be underestimated. They were lawyers and judges. They were civic leaders and legislators. Their knowledge and ability were vital to the survival and the growth of God's chosen.

A closer reading of the text revealed Jesus did not speak of their position and power. No, Jesus attacked the scribes for their love of the limelight. He slammed their love of reputation and implied they cheated the poorest of the poor ("houses of the widows") for their own gain and the gain of their benefactors, the wealthy. On the heels of last week's study about the Great Commandment (Mark 12:28-34), the words of Jesus had a special sting. What did the leaders love more, popularity or service? Self or God? The actions of the scribes said it all.

Mark's gospel compared the actions of the rich with the giving of a simple widow. Many rich would take their time to give many coins, one at a time. Then a widow entered who have the little she had. On the surface, Jesus seemed to praise the sacrifice of the widow, who offered all she had that day to God.

However, many scholars believe that, beneath the surface, Jesus lamented the action of the widow. By sacrificing all she had, she became even more dependent upon others and even more of a burden on society. In a culture where survival was the priority, was such a sacrifice wise? Was this not an act of suicide?

In addition, who did she give to? The temple treasury was controlled by the same scribes Jesus criticized. The treasury funds were to be used for the poor, but, some have charged, they were really used for the expensive lifestyle of the scribes that Jesus detailed.

But, who was the widow ultimately dependent upon? God. She sacrificed all in the same way many neophyte Christians gave up social ties and economic support of extended family to follow the Way. This poor widow represented the Christian (just as Mary, the mother of Jesus and the widow of Joseph, embodied the movement). Jesus pointed to the self-giving of the widow as an example for all Christians to emulate. And he implicitly criticized the "show off" attitude of the rich who give to build up their reputation.

Have you recently been involved in an activity or ministry that served the poor? Are you involved in a "corporal work of mercy?" Explain.

A wise person once said, "We should thank the poor for the opportunity to serve." Many well-meaning people expect thanks from the less fortunate. But, we, who are well off, are who should lower ourselves to serve the poor, so they can maintain their dignity. We should be the ones who say, "Thank you" and expect nothing in return.

The poor widow gave all she had as a gift. She also gives us a gift. The opportunity to sacrifice our convenience, our self-centeredness, our petty concerns to share what we have with others. To her and all like her, let us express our gratitude.

How can you serve the poor and the less fortunate in gratitude this coming week?

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On being a saint....

It-Tifkira Solenni Tal-Qaddisin Kollha

Reading 1         Revelations  7:2-4, 9-14

I, John, saw another angel come up from the East, holding the seal of the living God. He cried out in a loud voice to the four angels who were given power to damage the land and the sea, “Do not damage the land or the sea or the trees until we put the seal on the foreheads of the servants of our God.” I heard the number of those who had been marked with the seal, one hundred and forty-four thousand marked from every tribe of the children of Israel. After this I had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue. They stood before the throne and before the Lamb, wearing white robes and holding palm branches in their hands. They cried out in a loud voice: “Salvation comes from our God, who is seated on the throne, and from the Lamb.” All the angels stood around the throne and around the elders and the four living creatures. They prostrated themselves before the throne, worshiped God, and exclaimed: “Amen. Blessing and glory, wisdom and thanksgiving, honor, power, and might be to our God forever and ever. Amen.” Then one of the elders spoke up and said to me, “Who are these wearing white robes, and where did they come from?” I said to him, “My lord, you are the one who knows.” He said to me, “These are the ones who have survived the time of great distress; they have washed their robes and made them white in the Blood of the Lamb.”  This is the Word of The Lord.

1 QARI   -  mill-Ktieb tal-Apokalissi 7: 2-4.9-14

Jiena, Ġwanni, rajt Anġlu ieħor tiela’ bis-siġill ta’ Alla l-ħaj min-naħa tal-Lvant, u b’leħen għoli għajjat lillerba’ Anġli li lilhom kienet ingħatat is-setgħa li jagħmlu l-ħsara lill-art u lill-baħar, u qalilhom: “Tagħmlulhomx ħsara lill-art u lill-baħar, anqas lis-siġar, qabel ma nkunu stampajna s-siġill fuq il-ġbin tal-qaddejja ta’ Alla tagħna.” Imbagħad smajt x’kien il-għadd tal-issiġillati: mija u erbgħa u erbgħin elf issiġillat minn kull tribù ta’ wlied Israel. Wara dan, ħarist, u ara, kien hemm kotra kbira li ħadd ma jista’ jgħoddha, minn kull ġens u tribù, minn kull poplu u lsien, weqfin quddiem it-tron u quddiem il-Ħaruf, lebsin ilbiesi twal bojod, u bil-friegħi tal-palm f’idejhom. U għollew leħinhom u bdew jgħidu: “Is-salvazzjoni nafuha lil Alla tagħna li qiegħed fuq it-tron, u lill-Ħaruf.” L-Anġli kollha kienu qegħdin madwar it-tron u madwar ix-Xjuħ u l-erba’ Ħlejjaq Ħajjin, u waqgħu wiċċhom fl-art quddiem it-tron jagħtu qima lil Alla u jgħidu: “Ammen. It-tifħir u l-glorja, il-għerf, ir-radd ta’ ħajr u l-ġieħ, il-qawwa u s-saħħa lil Alla tagħna, għal dejjem ta’ dejjem! Ammen.” Imbagħad wieħed mix-Xjuħ qabad u staqsieni: “Dawn li għandhom l-ilbiesi twal bojod fuqhom min huma, u minn fejn ġejjin?” “Inti taf, sinjur,” għidtlu jien. Imbagħad qalli: “Dawn huma dawk li ġejjin mit-taħbit il-kbir, u l-ilbiesi tagħhom ħasluhom u bajduhom fid-demm tal-Ħaruf.” Il-Kelma tal-Mulej.

Responsorial Psalm       PSalm 24:1BC-2, 3-4AB, 5-6

R.  Lord, this is the people that longs to see your face.

The LORD’s are the earth and its fullness;
the world and those who dwell in it.
For he founded it upon the seas
and established it upon the rivers.       /R

Who can ascend the mountain of the LORD?
or who may stand in his holy place?
One whose hands are sinless, whose heart is clean,
who desires not what is vain.          /R

He shall receive a blessing from the LORD,
a reward from God his savior.
Such is the race that seeks him,
that seeks the face of the God of Jacob.               /R

SALM RESPONSORJALI    -   Salm 23:1BC-2, 3-4AB, 5-6

Rit: Dan huwa n-nisel ta’ dawk li jfittxu wiċċek, Mulej!

Tal-Mulej hi l-art u kulma fiha,

id-dinja u kull ma jgħix fiha;

għax hu fuq l-ibħra waqqafha,

u fuq ix-xmajjar wettaqha.             Rit...

Min jista’ jitla’ fuq l-għolja tal-Mulej,

u min joqgħod fil-post imqaddes tiegħu?

Min għandu jdejh indaf u qalbu safja,

min ma tax ruħu għall-frugħa.                    Rit...

Dan ikollu barka minn għand il-Mulej,

u l-ħlas li ħaqqu minn Alla, is-Salvatur tiegħu.

Dan hu n-nisel ta’ dawk li jfittxuh,

li jfittxu wiċċek, Alla ta’ Ġakobb.                 Rit...

Reading 2         1 John 3:1-3

Beloved: See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. The reason the world does not know us is that it did not know him. Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is. Everyone who has this hope based on him makes himself pure, as he is pure. This is the Word of The Lord.

2 QARI   -   mill-1 Ittra ta’ San Ġwann 3: 1-3

Għeżież: Araw b’liema mħabba ħabbna l-Missier: nistgħu nissejħu wlied Alla, u tassew aħna. Għalhekk iddinja ma tagħrafniex, għax ma għarfitx lilu. Għeżież, issa nafu li aħna wlied Alla, imma x’sa nkunu ’l quddiem mhux muri lilna. Madankollu nafu li, meta hu jidher, aħna nkunu bħalu, għax narawh kif inhu. Kull min għandu din it-tama fih, isir safi bħalma safi huwa Kristu. Il-Kelma tal-Mulej.

 GOSPEL                Matthew 5:1-12A

When Jesus saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him.  He began to teach them, saying: “Blessed are the poor in spirit, for theirs is the Kingdom of heaven. Blessed are they who mourn, for they will be comforted. Blessed are the meek, for they will inherit the land. Blessed are they who hunger and thirst for righteousness, for they will be satisfied. Blessed are the merciful, for they will be shown mercy. Blessed are the clean of heart, for they will see God. Blessed are the peacemakers, for they will be called children of God. Blessed are they who are persecuted for the sake of righteousness, for theirs is the Kingdom of heaven. Blessed are you when they insult you and persecute you and utter every kind of evil against you falsely because of me. Rejoice and be glad, for your reward will be great in heaven.”  This is the Word of The Lord.

L-EVANĠELJU  … --skond San Mattew 5: 1-12a

F’dak iż-żmien, Ġesù kif ra l-folol, tela’ fuq il-muntanja, u wara li qagħad bilqiegħda, resqu lejh id-dixxipli tiegħu. U hu fetaħ fommu u qabad ikellimhom u jgħid: “Henjin il-fqar fl-ispirtu, għax tagħhom hija s-saltna tas-Smewwiet. Henjin l-imnikkta, għax huma jkunu mfarrġa. Henjin ta’ qalbhom ħelwa, għax huma jkollhom l-art bħala wirt. Henjin dawk li huma bil-ġuħ u l-għatx tal-ġustizzja, għax huma jkunu mxebbgħa. Henjin dawk li jħennu, għax huma jisbu ħniena. Henjin dawk li huma safja f’qalbhom, għax huma jaraw ’l Alla. Henjin dawk li jġibu l-paċi, għax huma jissejħu wlied Alla. Henjin dawk li huma ppersegwitati minħabba fil-ġustizzja, għax tagħhom hija s-Saltna tas-smewwiet. Henjin intom, meta jgħajrukom u jippersegwitawkom u jgħidu kull deni fuqkom bil-gideb minħabba fija. Ifirħu u thennew, għax ħlaskom kbir fis-smewwiet.” Il-Kelma tal-Mulej.

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Job Description For A Saint

By Larry Broding

What qualities make a person a “saint?”   Have you ever met someone you considered a “saint?” There are many people who strife to live ethical lives, and many Christians who are active in their church communities. Far from perfection, these people are broken to a certain extent. Those who puff up their reputations as good or holy people usually have something to hide. Those who try and allow their frailty to be shown are the real saints.

Jesus sat with his followers and defined the “saint.” He implied the “saint” was the person who was happy despite the conditions of the world. The saint was happy, even blessed, because he or she could see the Kingdom would soon arrive.

 In his record of the Beatitudes, Matthew stressed the spiritual life had the cost of slander and persecution. Yet, God would reward the faithful with his reign.  All nine of Matthew’s beatitudes stressed the coming of God’s kingdom. Matthew wrote eight of his beatitudes in the third person (“they” as opposed to “you” or “us”). He directed the results of the beatitude to the future:

The final beatitude bridged the activities of the previous eight (awareness of spiritual need, meekness, striving for justice, etc.) with their results in the Kingdom. [5:11-12] Here, Matthew wrote directly to the disciples: “Blessed are you (second person, plural) when you are persecuted; your reward will be in heaven.” So, with a spiritual disposition or activity that leads to a promised reward, Matthew urged his readers to delay self-fulfillment, contentment, need fulfillment, or public recognition for something greater. According to Matthew, the followers of Jesus should be willing to suffer in order to see the Kingdom and the joy it brings.

Matthew presented these beatitudes as the height of Jesus’ teaching. Just like God took Moses up Mt. Sinai and gave him the Law, Jesus took his disciples up to the mountain and taught them. [5:1-2] The mountain represented a place of intimacy with God; the Teacher represented God’s word and wisdom. In Matthew’s gospel, the setting was an opportunity for intense reflection and insight.

Who are the “blessed?” Matthew refocused these beatitudes away from social condition and placed it upon spiritual disposition. The poor became the “poor in spirit,” those who know they depend on God for all things [5:3]. The mourners who suffered from economic or social strife became those who mourn from spiritual poverty in culture [5:4]. Striving for righteousness became more of a personal struggle than activities for social change. [5:6] Only the last beatitude remained the same; those who lived as Christians would be persecuted. [5:11-12]

The other beatitudes reflected Matthew’s insights on blessedness as a spiritual pursuit. The meek, not the proud or arrogant, would receive the earth (i.e., the Promised Land); in this case, the earth was the arena of the Kingdom [5:5]. In the end, the merciful would receive in like measure [5:7]. Those whose sole focus was upon God (the “pure of heart”) would see the Master [5:8]. Those who worked for harmony in the community and in the world would be recognized as God’s children [5:9]. Those who lived a life based upon commitment instead of convenience, those who were willing to stand up to criticism for a principle, would be saved [5:10]; this passage is reinforced the ninth beatitude on persecution.

Matthew wrote for a Jewish-Christian audience. The followers in Matthew’s community lived by edicts, rules, and guidelines of the Jewish Law. Matthew highlighted the beatitudes of Jesus as the way to live a highly structured life. The beatitudes pointed to awareness of spiritual need, humility, peaceful living, moral living, and compassion as the keys to happiness. But most of all, Matthew’s beatitudes saw Christian witness as the center piece to a happy life. In our busy, high-stressed lifestyles, Matthew’s beatitudes can be our means to a happy, blessed life.

Do you know a Christian that is truly happy? Why are he or she happy?

Saints are those who live out the Beatitudes. They are happy when living the Christian lifestyle is not convenient. Saints are ordinary people who do extraordinary things even in the face of criticism and persecution. They belong to Christ. The power of the Spirit flows through them, even in subtle ways. They are the poor in spirit, the peacemaker, the pure in heart, the ones who thirst for the right way to God. They are the faithful.

Have I painted too ambitious a picture? Let me describe the term “saint” in another way. A local San Diego priest passed away a few years ago. He was universally held up as a paragon of virtue and holiness. When he was diagnosed with cancer, he reflected on his upcoming death. He had only one request. On his tombstone, he wanted the following epitaph: At Least I Tried.

When we try, when we strive to live out the Beatitudes, we are saints. Sainthood is a life long process, not some sort of vague reward in heaven. It is a life of accepting God’s gifts and acting on them, even in imperfect ways. Sainthood is trying to live out the Beatitudes, not a question of succeeding.

What can you do today to live out the Beatitudes this day?

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