An Authentic Commitment to Jesus

Readings for Sunday, August 21, 2018

Twentieth Sunday in Ordinary Time

                                            Il-20 Ħadd matul is-Sena                                                                       

Messalin Ċ pp 366

Reading 1     -   Jeremiah 38:4-6, 8-10

In those days, the princes said to the king:  “Jeremiah ought to be put to death; he is demoralizing the soldiers who are left in this city, and all the people, by speaking such things to them; he is not interested in the welfare of our people, but in their ruin.”  King Zedekiah answered: “He is in your power”;  for the king could do nothing with them.  And so they took Jeremiah and threw him into the cistern of Prince Malchiah,  which was in the quarters of the guard, letting him down with ropes.  There was no water in the cistern, only mud, and Jeremiah sank into the mud. Ebed-melech, a court official,  went there from the palace and said to him:  “My lord king,  these men have been at fault  in all they have done to the prophet Jeremiah,  casting him into the cistern.  He will die of famine on the spot,  for there is no more food in the city.”   Then the king ordered Ebed-melech the Cushite  to take three men along with him,  and draw the prophet Jeremiah out of the cistern before he should die.  This is the Word of The Lord.

l-Ewwel Qari  -   mill-Ktieb tal-Profeta Geremija 38, 4-10

F’dak iż-żmien, il-prinċpijiet marru jgħidu lis-sultan: “Ħalli jiġi maqtul Geremija. għax b'dan il-kliem li qiegħed jgħidilhom qiegħed jaqta’ qalb is-suldati li  fadal f’din il-belt u qalb il-poplu kollu.   Tassew,  bniedem  bħal dan mhuwiex  ifittex il-ġid ta’ dan il-poplu,  imma l-qerda tieghu.”     U s-Sultan Sedekija qalilhom:  “Araw, f’idejkom, hu!   Għax   is-sultan ma jista' jagħmel  xejn maghkom.” U ħadu lil Ġeremija u xeħtuh fil-bir ta’ Malakija, bin is-sultan;  li kien fil-bitħa tal-għassa;  imbagħad lil Ġeremija  nizzluh  bil-ħbula f’dan il-bir, ilma ma kienx fih, imma ħama biss;  u Ġeremija għodos fil-ħama.  Għebed-Melek ħareg mill-palazz tas-sultan,  mar ikellmu u qallu: “Sidi s-sultan, dawn in-nies ġiebu  ruħhom ħażin  f’kulma għamlu lil Ġeremija l-profeta, li  xeħtuh fil-bir, u  dalwaqt imut bil-ġuħ, għax ma baqax ħobż fil-belt”.   Is-sultan imbaghad ordna lil Għebed-Melek il-Kusi u qallu:  “Ħu mieghek tlitt irġiel minn dawn u mur tella’ lil Ġeremija, l-profeta, mill-bir, qabel ma jmut.” Il-Kelma tal-Mulej

Responsorial Psalm          PSALM 40:2, 3, 4, 18

 R. (14b) Lord, come to my aid!

I have waited, waited for the LORD,
and he stooped toward me.                                       R/

The LORD heard my cry.
He drew me out of the pit of destruction,
out of the mud of the swamp;
he set my feet upon a crag;
he made firm my steps.                                               R/

And he put a new song into my mouth,
a hymn to our God.
Many shall look on in awe
and trust in the LORD.                                   R/

Though I am afflicted and poor,
yet the LORD thinks of me.
You are my help and my deliverer;
O my God, hold not back                                             R/

Salm Responsorjali      -    Salm 39 (40)

               R/     Mulej, fittex għinni. 

Ittamajt b’tama qawwija fil-Mulej,

Hu niżel ħdejja u sema’ l-għajta tiegħi. R/

Minn bir waħxi tellagħni,

minn qalb il-ħama u t-tajn,        

fuq il-blat  qegħidli riġlejja,

u saħħaħli l-mixi tiegħi.                               R/

Qegħidli fuq fommi għanja ġdida,

għanja ta’ tifħir lil Alla tagħna.

Ħafna jaraw u jimtlew bil-biża' tiegħu,

u jittamaw fil-Mulej.                                      R/

Jien, fqajjar u msejken,

għandi  'l Sidi jaħseb fija.

Inti  l-għajnuna u l-ħelsien tiegħi;

iddumx ma tgħinni, Alla tieghi!                R/

Reading 2                 Hebrews 12:1-4

Brothers and sisters: Since we are surrounded by so great a cloud of witnesses,
let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us while keeping our eyes fixed on Jesus, the leader and perfecter of faith. For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God.  Consider how he endured such opposition from sinners, in order that you may not grow weary and lose heart.  In your struggle against sin you have not yet resisted to the point of shedding blood.  This is the Word of The Lord.

It-Tieni Qari   -   mill-Ittra lil-Lhud 12, 1-4

Ħuti,  ladarba aħna wkoll għandna madwarna shaba hekk kbira ta’ xhieda, ejjew inwarrbu minn kull xkiel u kull dnub li malajr  ifixkilna, u  b’qalbna qawwija, nibqghu niġru t-triq tal-prova  li għandna quddiemna.  Inżommu għajnejna merfugħa lejn Gesu’, li minnu tibda u fih tintemm il-fidi tagħna, hu li, flok l-hena li kellu quddiemu, qagħad għas-salib bla xejn ma qies il-għajb tiegħu, u issa qiegħed fuq in-naħa tal-lemin tat-tron ta’ Alla.  Aħsbu mela fih, li qagħad għal oppożizzjoni hekk kbira min-naħa tal-mindinbin, biex ma tegħjewx u ma taqtghux qalbkom. Sa issa, fil-ġlieda tagħkom kontra d-dnub, għad ma żammejtux hekk iebes li wasaltu  biex xerridtu demmkom.  Il-Kelma tal-Mulej

Gospel                       Luke 12:49-53

Jesus said to his disciples: “I have come to set the earth on fire, and how I wish it were already blazing!  There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished!  Do you think that I have come to establish peace on the earth?  No, I tell you, but rather division.  From now on a household of five will be divided, three against two and two against three; a father will be divided against his son  and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law.”  This is the Word of The Lord.

L-Evangelju  -  Qari skont San Luqa 12, 49-53

D’dak iz-zmien, Ġesu’ qal lid-dixxipli tiegħu: "Nar ġejt inqiegħed fuq l-art u kemm nixtieq li ga qabad! Iżda hemm magħmudija li biha għandi nitghammed, u  x’diqa għandi sa ma dan iseħħ! Taħsbu intom li jien ġejt inġib il-paci fid-dinja?   Le,  ngħidilkom, imma l-firda; għax mil-lum ‘il quddiem  ħamsa minn nies f’dar waħda  jkunu mifruda bejniethom,  tlieta kontra tnejn u tnejn kontra tlieta:  jinfirdu l-missier  kontra l-iben u l-iben kontra l-missier,  l-omm kontra l-bint  u l-bint kontra l-omm, omm ir-raġel kontra mart binha u mart l-iben kontra omm żewġha.  Il-Kelma tal-Mulej

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                                                    Commentary by Fr Thomas Rosica

An Authentic Commitment to Jesus Changes our Lifestyle and Relationships

The Scripture readings for the 20th Sunday in Ordinary Time invite us to consider the implications of our commitments, our lifestyles and our relationships with others.  In the first reading from Jeremiah, the biblical prophet is called to comfort the afflicted and to afflict the comfortable.  Jesus, like Jeremiah, will experience the prophet’s fate [Jeremiah 38:4-6,8-10].

In the second reading from the letter to the Hebrews [12:1-4], we learn once again that Jesus, the great architect of the Christian faith had himself to endure the cross before receiving the glory of his triumph.  Reflection on his sufferings gives us courage to continue the struggle, if necessary even to the shedding of blood.  We must regard our own sufferings as the affectionate correction of the Lord, who loves us as a father loves his children.

In Sunday’s Gospel [Luke 12:49-53] Jesus reminds the crowd that those who commit to him will find that it affects the way they relate to friends and family members.  A serious commitment to Jesus forces us to change the way we live our lives, and this can put strains on relationships.  We don’t expect to hear such difficult words from Jesus in the Gospels. But it is good to be reminded once in a while that the decision to do the right thing, the good thing and the best thing, is not always easy and without conflict. Jesus himself did not make easy decisions and avoid conflict. Jesus reminds his followers to be prepared for difficult decisions and conflict as well.

Jesus demands a decision either for or against his message

The baptism referred to in Sunday’s Gospel is actually Christ’s passion and death.  He longs for this event to take place [Luke 12:50].  Family members are divided against one another; the harsh reality is that the Church’s mission of conversion will not be a total success.  Jesus demands a decision either for or against his message.  “I came to bring fire to the earth and how I wish it were already kindled” [Luke 12:49].  Jesus did not sit on the fence, resisting hard decisions for fear of not being accepted.  He never sought harmony and a middle way in every dispute.  He walked into the midst of great conflicts of his time and was unafraid of making tough decisions.

Let us reflect for a moment on our own lack of courage and conviction in the many decisions we must make in life.  Many of us hold a view that Christians should always seek harmony and a ‘middle way’ in every dispute and we assume that tension and conflict are worse evils than injustice and oppression.  We place a very high premium on being liked and accepted by everyone!  And we are often very afraid of revealing who we really are and what we really believe to those we think are friends!  We fear rejection!

Those who are afraid of conflict or confrontation, even when it is non-violent, are usually convinced of the need for change.  The deeper question is this: What is authentic reconciliation?  Many would like to believe that Jesus brought a message of peace and reconciliation.  It is of course true that one of the things Jesus wanted to hand on to his disciples was his peace, and that he said: “Blessed are the peacemakers,” but this must be understood in the context of an more provocative saying of Jesus in two of the Gospels: “Do you suppose that I am here to bring peace on earth?  No, I tell you, but rather dissension.  For from now on a household will be divided: Three against two and two against three; the father divided against the son, son against father, mother against daughter, daughter against mother, mother-in-law against daughter-in-law”  [Luke 12:51-53; Matthew 10:34-36].

Jesus used this biblical quote from the prophet Micah not to show us that he was a divisive personality or teacher or that he desired to bring dissension and conflict for their own sake.  Nor did he wish to “lord” it over others because of his intimate knowledge of the law and the prophets of Israel’s ancient traditions.  Instead Jesus wanted to teach his disciples that his uncompromising stance inevitably divided the people into those who were for him and those who were against him.  He was never engaged in a popularity contest.

Furthermore, in the continuing saga of conflict between Pharisees and the so-called ‘sinners,’ Jesus of Nazareth sided with the sinners, prostitutes and tax collectors against the Pharisees.  In the conflict between the rich and the poor he sided with the poor.  Jesus did not treat each side as equally right or equally wrong, nor did he try to tell people that they simply needed to overcome their difficulties and misunderstandings, shake hands and make up!  Jesus condemned the Pharisees and the rich unequivocally, and he forgave sinners and blessed the poor.  He always entered smack into the middle of the conflict with Pharisees and the rich to such an extent that they set out to discredit him, arrest him, charge him and execute him.

Jesus never compromised himself and his convictions with the powers to be for the sake of a false irenicism (peacefulness and unity).  For Jesus there was never a question of preserving peace and unity at all costs, even at the cost of truth and justice.  Rather it is a matter of promoting truth and justice at all costs, even at the cost of creating conflict and dissension along the way.

There are many times in the Scriptures when Jesus strives to reconcile people who have been at odds with one another, e.g., Jews and Samaritans, Zealots, tax collectors, some individual Pharisees and sinners or the poor, etc.  Because of his actions with these people, he was recognized as a man of peace.  However Jesus always made a distinction between the peace that God wants, and the peace that the world wants [John 14:27].  The peace that God wants is a peace that is based on truth, justice and love.  The peace that the world offers is a superficial peace and unity that compromises the truth, that covers over the injustices and that is usually settled on for thoroughly selfish purposes.  Jesus destroys this false peace and even highlights the conflicts in order to promote a true and lasting peace.

Peace is the ultimate end of the Kingdom of God, but peace has a price. Jesus is warning the crowd that wherever the Word of God is heard and acted upon, division occurs.

Comforting the afflicted in a Brazilian Favela

Shortly after his election to the papacy, Pope Francis called for a “church for the poor.”  During his momentous visit to Rio de Janeiro for Brazil’s World Youth Day 2013, Pope Francis visited the community of Varginha in the favela of Manguinhos on July 25, 2013.  The slum-like neighborhood was once blighted with violence, drug crime and gang fighting.  This community offers a vivid example of the crushing poverty, uneven development and profound class divisions that plague Brazil even as it attempts to turn itself around.  Pope Francis spoke to a huge crowd of the favela residents who gathered in a football field of the violent slum of Rio de Janeiro.  Parts of Pope Francis’ talk give flesh and blood to today’s Gospel.

Pope Francis, like Jesus, demands a decision either for or against his message. The Bishop of Rome does not seek harmony and a middle way in every situation of extreme poverty, injustice and violence.  He is not afraid to enter into the midst of great conflicts of our time and he is willing to make tough decisions for the sake of authentic reconciliation, true justice and a lasting peace among peoples.  Let us learn from the example of Jesus of Nazareth and Francis of Buenos Aires.

Cherishing the Precious Gift of Faith

Nineteenth Sunday in Ordinary Time

                                    Id-19-il Ħadd matul is-Sena                                                 

Messalin C pp360

Reading 1                 Wisdom 18:6-9

The night of the passover was known beforehand to our fathers, that, with sure knowledge of the oaths in which they put their faith, they might have courage.  Your people awaited the salvation of the  just and the destruction of their foes.  For when you punished our  adversaries, in this you glorified us whom you had summoned. For in secret the holy children of the good were offering sacrifice and putting into effect with one accord the divine institution.  This is the Word of The Lord.

L-Ewwel Lezzjoni  -  Qari mil-Ktieb tal-Għerf  18, 6-9

Dak il-lejl tal-ħelsien tħabbar minn qabel lil missirijietna, biex, wara  li għarfu sewwa f'liema wegħdiet emmnu, aktar iqawwu qalbhom. Il-poplu tiegħek stenna l-ħelsien tal-ġusti, u l-qerda tal-għedewwa tagħhom, għax kif int ikkastigajt l-għedewwa tagħna, hekk sebbaħt lilna meta sejjaħtilna għalik. L-ulied twajba tal-ġusti offrew sagrifiċċji bil-moħbi, u lkoll fehma waħda qagħdu għal-Liġi ta' Alla: li l-qaddisin tiegħek jaqsmu xorta bejniethom kemm il-ġid u kemm id-deni; għalhekk minn qabel għannew tifħir  missirijiethom.  Il-Kelma tal-Mulej

Responsorial Psalm          PSALM 33:1, 12, 18-19, 20-22

R. (12b) Blessed the people the Lord has chosen to be his own.
Exult, you just, in the LORD;
praise from the upright is fitting.
Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.         R/

See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.                                  R/

Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.                                 R/

Salm Responsorjali  -  Salm 32

R/           Ħieni l-poplu li l-Mulej għażel b'wirtu.

Għannu, ġusti, bil-ferħ lill-Mulej;

jixirqilhom ifaħħruh in-nies sewwa.

Ħieni l-ġens li l-Mulej hu Alla tiegħu,

il-poplu li hu għażel b'wirtu.                                     R/

Ara, għajnejn il-Mulej fuq dawk li jibżgħu minnu,

fuq dawk li jittamaw fit-tjieba tiegħu,

biex jeħilsilhom mill-mewt ħajjithom,

u jaħjihom fi żmien il-ġuħ.                                          R/

Ruħna tixxennaq għall-Mulej,

hu l-għajnuna u t-tarka tagħna.

Ħa tkun, Mulej, it-tjieba tiegħek fuqna,

kif fik hi t-tama tagħna.                                 R/

Reading 2                 Hebrews 11:1-2, 8-19

Brothers and sisters: Faith is the realization of what is hoped for and evidence of things not seen. Because of it the ancients were well attested.  By faith Abraham obeyed when he was called to go out to a place  that he was to receive as an inheritance; he went out, not knowing  where he was to go.    By faith he sojourned in the promised land  as in a foreign country,dwelling in tents with Isaac and Jacob, heirs  of the same promise; for he was looking forward to the city with  foundations, whose architect and maker is God.  By faith he received  power to generate, even though he was past the normal age —and Sarah herself was sterile—for he thought that the one who had  made the promise was trustworthy.  So it was that there came forth from  one man, himself as good as dead, descendants as numerous as the stars in  the sky and as countless as the sands on the seashore.  All these died in faith. They did not receive what had been promised but saw it and greeted it from afar  and acknowledged themselves to be strangers and aliens on earth, for those who speak thus show that they are seeking a homeland.  If they had been thinking of the land from which  they had come, they would have had opportunity to return.  But now they  desire a better homeland, a heavenly one. Therefore, God is not ashamed to  be called their God, for he has prepared a city for them.  By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises was ready to offer his only son, of whom it was said,  “Through Isaac descendants shall bear your name.”   He reasoned that God  was able to raise even from the dead, and he received Isaac back as a symbol.

It-2 Lezzjoni  -  Qari mill-Ittra lill-Lhud11, 1-2, 8-19

Ħuti, il-fidi hija pedament tal-ħwejjeġ li għandna nittamaw, hija l-prova tal-ħwejjeġ li ma narawx.    In-nies tal-imgħoddi  għoġbu lil Alla sewwasew  għax kellhom il-fidi. Kienet il-fidi li ġagħlet lil Abraħam jobdi s-sejħa ta' Alla, meta dan qallu biex imur f'art li kien se jagħtih b'wirt; u telaq, bla ma kien jaf fejn kien sejjer. Kienet il-fidi li ġagħlitu jgħammar fl-art imwiegħda,  qisu barrani f'art barranija, u jgħix taħt it-tined flimkien ma'   Iżakk u Ġakobb, li kienu werrieta miegħu tal-istess wegħda,  għax hu kien iħares 'il quddiem, lejn il-belt mibnija fis-sod,  li l-imgħallem u l-bennej tagħha huwa Alla. Kienet ukoll il-fidi li biha Sarah, mara mdaħħlha fiż-żmien, setgħet titqal, għax hija għarfet  li ta' kelmtu  kien dak li  għamlilha l-wegħda.      Kien  għalhekk li minn  bniedem  wieħed,  li kien tista'  tgħid mejjet,  twieldu nies bil-kotra daqs il-kwiekeb tas-sema u  daqs ir-ramel ta' xatt il-baħar, li ħadd  ma jista' jgħoddu.  Kollha bil-fidi mietu dawn in-nies. Kienu għadhom ma ħadux  dak li kien imwiegħed, iżda huma rawh mill-bogħod u sellmulu,  waqt li għarfu li huma kienu barranin u għorba fuq l-art.    Tabilħaqq, dawk li jitkellmu b'dan il-mod juru ċar li  huma qegħdin ifittxu pajjiż għalihom.  Li kieku kellhom fi ħsiebhom il-pajjiż li minnu kienu ħarġu,  kellhom żmien biżżejjed biex jerġgħu lura fih.   Imma issa  huma jixtiequ pajjiż aħjar, jiġifieri, dak tas-sema.     Huwa għalhekk li Alla ma jistmellx jissejjaħ Alla tagħhom,   għax hu ħejja belt għalihom. Kienet il-fidi li ġagħlet lil  Abraħam joffri 'l  Iżakk meta Alla ġarrbu; u kien se joffri lill- ibnu l-waħdieni sewwasew dak li kien ħa l-wegħdiet, hu li Alla kien qallu: "Minn Iżakk, int għad ikollok nisel."   Huwa  fehem li Alla kellu s-setgħa saħansitra li jqajjem mill-mewt;  u, fis-sens ta' tixbiħa, ħadu  tabilħaqq lura mill-mewt. Il-Kelma tal-Mulej

Gospel                       Luke 12:32-48

Jesus said to his disciples:  “Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom.  Sell your belongings and give alms.  Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy.  For where your treasure is, there also will your heart be.   “Gird your loins and light your lamps and be like servants who await their master’s return from a wedding, ready to open immediately when he comes and knocks.   Blessed are those servants whom the master finds vigilant on his arrival.  Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them.  And should he come in the second or third watch and find them prepared in this way, blessed are those servants.  Be sure of this: if the master of the house had known the hour when the thief was coming,  he would not have let his house be broken into. You also must be prepared, for at an hour you do not expect, the Son of Man will come.”   Then Peter said, “Lord, is this parable meant for us or for everyone?”  And the Lord replied, “Who, then, is the faithful and prudent steward whom the master will put in charge of his servants  to distribute the food allowance at the proper time?   Blessed is that servant whom his master on arrival finds doing so.  Truly, I say to you, the master will put the servant  in charge of all his property.  But if that servant says to himself,  ‘My master is delayed in coming,’ and begins to beat the menservants and the  maidservants,  to eat and drink and get drunk,  then that servant’s master will come  on an unexpected day and at an unknown hour and will punish the servant severely  and assign him a place with the unfaithful.  That servant who knew his master’s will but did not make preparations nor act in accord with his will shall be beaten severely; and the servant who was ignorant of his master’s will but acted in a way deserving of a severe beating shall be beaten only lightly.  Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.” 

L-Evanġelju   -   Qari mill-Evanġelju skont San Luqa 12, 32-48

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu:  "Le, merħla ċkejkna, tibżgħu xejn,  għax Missierkom għoġbu jagħtikom is-Saltna!  Bigħu  ġidkom u agħtuh karita' u fittxu għalikom infuskomboroż li ma jitmermrux,  teżor li ma jiġix nieqes fis-sema, fejn la l-halliel ma jersaq u l-anqas  il-kamla ma tħassar.   Għax fejn hemm it-teżor tagħkom, hemm tinsab qalbkom ukoll. Żommu ġenbejkom imħażżna u l-imsiebaħ tagħkom mixgħula; kunu bħal nies jistennew lil sidhom lura mill-festa tat-tieġ,  biex malli jiġi u jħabbat jiftħulu minnufih. Ħenjin dawk il-qaddejja li meta jiġi sidhom isibhom jishru! Tassew ngħidilkom, li hu jitħażżem, iqegħedhom madwar  il-medja, u jgħadi quddiemhom iservihom. U kieku kellu jiġi fil-ħin tat-tieni sahra, jew tat-tielet, u  jsibhom xorta waħda fuq dmirhom ħenjin huma! Kunu afu dan, li kieku sid id-dar kellu jkun jaf xħin ikun  ġej il-ħalliel ma kienx se jħalli min jinfidlu l-ħajt ta' daru.  Mela kunu lesti intom ukoll, għax qatt ma tistgħu tobsru  s-siegħa li fiha jiġi Bin il-bniedem."  Qallu Pietru:  "Mulej, din il-parabbola qiegħed tgħidha għalina jew għal kulħadd?"  Wieġbu l-Mulej:  "Int  min tgħid li hu l-qaddej fidil u  għaqli?   Min hu dak li s-sid iqiegħdu fuq in-nies tad-dar  biex  jagħtihom sehemhom f'hin l-ikel?   Ħieni dak  il-qaddej li sidu jiġi u jsibu  jagħmel dan.  Ngħidilkom  is-sewwa, li jafdalu ġidu kollu f'idejħ. Imma nagħmlu mod li dak il-qaddej jibda jgħid f'qalbu:    "Sidi jiddawwar ma jiġi." u jaqbad isawwat lill-qaddejja kollha, irġiel u nisa, u jiekol u jagħtiha għax-xorb u s- sokor; sid dak il-qaddej jasal f'jum meta ma jkunx jistennieh,  f'siegħa li fiha jieħdu għal għarrieda, u jagħmlu bċejjeċu  jagħtih dak li ħaqqhom in-nies li mhumiex fidili.  U dak il-qaddej li jkun jaf xi jrid sidu, u madankollu ma  jħejjix jew ma jagħmilx li jrid sidu, swat kbir jaqla'.   Min imbagħad, bla ma jkun jaf xi jrid sidu,  jagħmel xi  ħaġa li jkun  ħaqqha s-swat, dan ftit jissawwat.  Għax lil min tawh ħafna, ifittxu li jieħdu ħafna mingħandu;  U min ħallewlu ħafna f'idejh, iżjed jippretendu mingħandu."  Il-Kelma tal-Mulej

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Commentary by Fr Thomas Rosica

Portrait of religious faith

Whenever I have moments of frustration, discouragement or sadness about the state of things in the Church today, I go back and read Chapter 11 of the Letter to the Hebrews. This chapter draws upon the people and events of the Old Testament to paint an inspiring portrait of religious faith, firm and unyielding in the face of any obstacles that confront it. Next Sunday’s second reading (Hebrews 11:1-2, 8-19) is drawn from a chronologically developed chapter: verses 3-7 draw upon the first nine chapters of Genesis; verses 8-22 upon the period of the patriarchs; verses 11:23-31 upon the time of Moses; verses 11:32-38 upon the history of the judges, the prophets, and the Maccabean martyrs.

The author gives the most extensive description of faith provided in the New Testament, though his interest does not lie in a technical, theological definition. In view of the needs of his audience he describes what authentic faith does, not what it is in itself. Through faith God guarantees the blessings to be hoped for from him, providing evidence in the gift of faith that what he promises will eventually come to pass (11:1). Because they accepted in faith God’s guarantee of the future, the biblical personages discussed in Hebrews 11:3-38 were themselves commended by God (11:2). Christians have even greater reason to remain firm in faith since they, unlike the Old Testament men and women of faith, have perceived the beginning of God’s fulfillment of his messianic promises (11:39-40).

It is important to recall the words of Cardinal John Henry Newman in one of his homilies on this text from Hebrews: “It is one thing, then, to have faith, another thing to receive the promise through faith. Faith does not involve in itself the receipt of the promise.”

The collection of sayings in Sunday’s Gospel (Luke 12:32-48) relates to Luke’s understanding of the end time and the return of Jesus. Luke emphasizes for his readers the importance of being faithful to the instructions of Jesus in the period before the parousia (final coming).  Sunday’s Gospel passage reflects questions that arose from the early Christian belief that Jesus would soon return in his glory and the delay that had already occurred. Written more than half a century after Jesus’ death, this Gospel needed to address concerns regarding laxity on the part of the members of the community who had already been waiting for Jesus’ coming and were discouraged at his delay.

Luke’s parable of the faithful servants raises the question: What should characterize a steward in light of the certainty of coming accountability? The picture presented in the Gospel is of a master who is returning from a trip. What is the tendency of workers when the boss is away? To slack off! Those that slack off invariably get caught sleeping when the boss shows up. There is a need for faith and faithfulness in light of the coming judgment and rewards to be given when Christ returns.

Even if there is a delay, the message is clear: Be ready! Faithfulness will be proportionately rewarded. Lack of faithfulness may indicate lack of faith, making one susceptible to judgment. The Gospel passage clearly identifies the Kingdom of God as our ultimate concern. The Kingdom does not result from human ingenuity; it is a pure gift of God. Jesus states the classic measure of priorities, ” Where your treasure is, there your heart will be also” (Luke 12:34).

Jesus also speaks of priorities in the lives of Church leaders. The world focuses priorities and values around power, success, popularity, and pleasure. People in roles of leadership sometime choose power over justice as their ultimate concern. Today’s Scripture readings help us to measure these priorities and values against the ultimate concerns of the kingdom. The leader is first of all a humble servant. Jesus states the leader’s responsibility in this way, “From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded” (Luke 12:48). The greater one’s position, the greater the expectations, and the greater one’s accountability.

When I read the other two passages from next Sunday’s Scriptures: “They did not receive what had been promised but saw it and greeted it from afar and acknowledged themselves to be strangers and aliens on earth, for those who speak thus show that they are seeking a homeland” (Hebrews 11:13-14), and “Who, then, is the faithful and prudent steward whom the master will put in charge of his servants to distribute the food allowance at the proper time? Blessed is that servant whom his master on arrival finds doing so” (Luke 12:42-43), I remember of “modern” saints like Australia’s Sr Mary MacKillop,  Italy’s Neapolitan  Bishop Alphonsus de Liguori and Malta’s Dun Gorg Preca – all a living exegesis of this Sunday’s biblical texts, all leaders in their own spheres and neighbourhoods but who all suffered greatly from their own brethren and the Church they served  for relying on their faith in God’s calling for them thereby eventually making out of them examples of the much needed change in the Church itself.  

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What a waste of a life without God in it

Eighteenth Sunday in Ordinary Time

                                       It-18-il Ħadd matul is-Sena                                  

Messalin C pp354

Reading 1      -          Ecclesiastes 1:2; 2:21-23

Vanity of vanities, says Qoheleth, vanity of vanities! All things are vanity! Here is one who has labored with wisdom and knowledge and skill, and yet to another who has not labored over it, he must leave property.  This also is vanity and a great misfortune.  For what profit comes to man from all the toil and anxiety of heart with which he has labored under the sun?  All his days sorrow and grief are his occupation; even at night his mind is not at rest.  This also is vanity. This is the Word of The Lord

L-Ewwel Lezzjoni  -  Qari mill-Ktieb ta' Qoħelet 1, 2; 2, 21-23)

O frugħa tal-frugħat, jgħid Qoħelet. O frugħa tal-frugħat!  Kollox frugħa!  Għax dan jiġri:  wieħed, li jkun ħadem bl-għaqal u l-ħila u b'suċċess, ikollu jgħaddi sehmu lil ħaddieħor li xejn ma tħabat għalih. Dan ukoll frugħa u ħaġa mill-agħar. Għax x'se jmissu l-bniedem mit-taħbit u  l-kedda li jkun  ħa taħt ix-xemx?  Għomru kollu jbati u jinħaqar bil-kedda u  lanqas billejl ma jserraħ rasu  Dan ukoll hu frugħa! Il-Kelma tal-Mulej

Responsorial Psalm   -     PSALM 90:3-4, 5-6, 12-13, 14, 17

R. (1) If today you hear his voice, harden not your hearts.
You turn man back to dust,
saying, “Return, O children of men.”
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.                           R/

You make an end of them in their sleep;
the next morning they are like the changing grass,
Which at dawn springs up anew,
but by evening wilts and fades.                     R/

Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O LORD! How long?
Have pity on your servants!                          R/

Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
And may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!                    R/

Salm Responsorjali    -   Salm 89 (90)

R/            Mulej, int kont għalina kenn minn nisel għal nisel.

Int traġġa' l-bnedmin lejn it-trab,

u tgħidilhom:  "Erġgħu lura, intom bnedmin!"

Elf sena huma għalik bħal jum ta' lbieraħ li għadda,

jew bħal sahra tal-lejl.                                               R/

Int  taħsadhom, u jsiru bħal ħolma.

Huma bħall-ħaxix li jinbet filgħodu;

filgħodu jwarrad u jħaddar,

filgħaxija jidbiel u jinxef.                                           R/

Għalhekk għallimna ngħoddu jiem ħajjitna,

sabiex aħna nimxu bil-għaqal.

Dur lejna, Mulej!  Kemm se ddum?

Ħenn għall-qaddejja tiegħek!                                       R/

Imliena kmieni bit-tjieba tigħek,

biex nifirħu u nithennew ħajjitna kollha.

Ħa tkun fuqna l-grazzja ta' Alla Sidna!

Wettqilna inti x-xogħol ta' idejna,

wettaq, iva, xogħol idejna.                                          R/

Reading 2       -    Colossians 3:1-5, 9-11

Brothers and sisters: If you were raised with Christ, seek what is above, where Christ is seated at the right hand of God. Think of what is above, not of what is on earth.  For you have died, and your life is hidden with Christ in God.  When Christ your life appears, then you too will appear with him in glory. Put to death, then, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry.  Stop lying to one another, since you have taken off the old self with its practices and have put on the new self, which is being renewed, for knowledge, in the image of its creator.  Here there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, free; but Christ is all and in all. This is the Word of The Lord.

It-Tieni Lezzjoni  -  Qari mill-Ittra lill-Kolossin 3, 1-5, 9-11

Ħuti, jekk intom irxuxtajtu ma' Kristu, fittxu l-ħwejjeġ tas-sema, fejn Kristu qiegħed fuq il-lemin ta' Alla.  Aħsbu fil-ħwejjeġ tas-sema,  mhux f'dawk tal-art.  Għax intom mittu, imma ħajjitkom hi  moħbija flimkien ma' Kristu f'Alla.   Meta jidher Kristu, li  hu l-ħajja tagħkom,  imbagħad intom ukoll tidhru flimkien miegħu fil-glorja. Mewtu ġo fikom dak kollu li hu tal-art: żina, faħx,  ġibdiet, xewqat ħżiena, u r-regħba li hi idolatrija. Tigdbux lil xulxin, intom li nżajtu l-bniedem  il-qadim bl-għemil kollu tiegħu, u lbistu  l-bniedem il-ġdid, li jiġġedded  dejjem skont  ix-xbieha ta' min ħalqu, u jikber fl-għerf. Fih  ma hemmx Grieg jew Lhudi, cirkonċiż jew mhux, Barabaru jew Skita, lsir jew ħieles,  iżda Kristu f'kollox u f'kulħadd. Il-Kelma tal-Mulej

Gospel   -    Luke     12:13-21

Someone in the crowd said to Jesus, “Teacher, tell my brother to share the inheritance with me.”  He replied to him, “Friend, who appointed me as your judge and arbitrator?”  Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.” Then he told them a parable.  “There was a rich man whose land produced a bountiful harvest.  He asked himself, ‘What shall I do, for I do not have space to store my harvest?’ And he said, ‘This is what I shall do: I shall tear down my barns and build larger ones.  There I shall store all my grain and other goods and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!”’ But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’ Thus will it be for all who store up treasure for themselves but are not rich in what matters to God.”  This is the Word of The Lord.

L-Evanġelju   -  Qari skont San Luqa 12, 13-21

F'dak iż-żmien, xi ħadd mill-folla qal lil Ġesu':"Mgħallem, għid lil ħija jaqsam il-wirt miegħi." Wieġbu Ġesu':  "Ħabib, min qegħedni mħallef fuqkom, jew qabbadni nqassmilkom il-ġid bejnietkom?" Imbagħad qal lin-nies:  "Iftħu għajnejkom u  ħarsu  rwieħkom minn kull rebgħa,  għax imqar jekk wieħed ikollu bir-radam,  ħajtu ma tiddepindix mill-ġid li kollu. U qalilhom parabbola:  "Wieħed  raġel għani  ġabar  kotra ta' frott mir-raba' tiegħu.    U beda jaħseb u jgħid bejnu u bejn ruħu: "X'se nagħmel?   Għax dan il-frott kollu ma għandix fejn naħżnu!   Ara x'nagħmel, " qal:  "inħott l-imħażen  li għandi u nibni  oħrajn akbar, u naħżen fihom il-qamħ u l-ġid kollu li għandi. Imbagħad ngħid lili nnifsi:  Ruħi, għandek ħażna kbira ta'  ġid għal bosta snin; mela strieħ, kul, ixrob, ixxala!"  Iżda qallu  Alla: "Iblaħ li int!  Dan il-lejl stess jitolbuk ruħek lura.  U l-ħwejjeġ li ħejjet għalik, ta' min ikunu?" Hekk jiġrilu min jiġma' l-ġid għalih innifsu bla  ma  jistagħna quddiem Alla.  Il-Kelma tal-Mulej

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Commentary by:  Fr Thomas Rosica

Storing Up Treasures in Heaven

In Sunday’s Gospel, Luke (12:13-21) has joined together sayings that contrast those whose focus and trust in life is on material possessions, symbolized by the rich fool of the parable (12:16-21), with those who recognize their complete dependence on God (12:21), those whose radical detachment from material possessions symbolizes their heavenly treasure (12:33-34).

The subject of coveting or hoarding arises because of a request by someone in the crowd for Jesus to intervene in a matter of inheritance. Jesus refuses and turns the conversation into a lesson against materialism. This he illustrates with a story about a prosperous farmer who decides to hoard his excess crops. The rich man decides to build extra barns or grain silos. Jesus seems to be suggesting that the farmer should have shared his extra grain with the poor.

The craving to hoard not only puts goods in the place of God, but it is an act of total disregard for the needs of others.

The parable is not about the farmer’s mistreatment of workers or any criminal actions on his part. The farmer is, in the end, careful and conservative. So if he is not unjust, what is he? The parable says he is a fool. He lives completely for himself. He only talks to himself, plans for himself, and congratulates himself. His sudden death proves him to have lived as a fool. “For what does it profit a man if he gains the whole world and loses or forfeits himself?” (9:25)

Possessions and greed become more important than people. In other words, “possession fixation” destroys relationships. The man who interrupts Jesus’ teaching is unaware of his inappropriate intrusion. He cannot connect appropriately with his outer world because of the urgency of his inner world and personal needs.

Destructive power of possessions
Jesus uses this man’s “possession fixation” to talk about something that can harm the soul. The man’s family relationships are obviously in turmoil because of material possessions. Whoever depends solely on worldly goods will end up losing out, even though there may seem to be an appearance of success. Death will find that person with an abundance of possessions but having lived a wasted life (12:13-21).

To covet is to wish to get wrongfully what another possesses or to begrudge what God has given him or her. Jesus restates the commandment “do not covet,” but he also states that a person’s life does not consist of the abundance of his possessions. Jesus probes the heart – where is your treasure? Treasure has a special connection to the heart, the place of desire and longing, the place of will and focus. The thing we most set our heart on is our highest treasure.

Wealth and greed
In many societies, wealth is a sign of God’s approval, and poverty and hardship are the signs of God’s disapproval. Jesus does not say that being wealthy is wrong. True, Matthew, Mark, and Luke all report Jesus’ words, “It is easier for a camel to go through the eye of a needle than it is for a rich man to enter the Kingdom of God” (19:24; 10:25; 18:25). But Jesus does not say it is wrong to be rich. Greed is the real culprit. Greed can turn the blessings of wealth into the burden of desire for more. Jesus’ warning can properly be expressed as, “Be careful – very careful – that your possessions do not possess you. Life is not about things!”

Jesus’ parable is a distinct warning that greed can lead to a point where life’s meaning is reduced to material things. The driving force of living becomes a search for “more” – a search for “things.” Greed, in fact, breaks the commandment, “You shall have no other gods before me” (Exodus 20:3) and hence the statement in Colossians 3:5 (today’s second reading): “Put to death, then, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry.”

Challenging the “prosperity gospel mentality”
The Gospel of Jesus challenges the “prosperity gospel mentality.” Jesus is not speaking against material wealth, but condemns being enslaved to and enchained by wealth. It becomes a blessing when it is shared with others, and it becomes an obstacle and a prison for those who do not have the wisdom to share it with others.

We are not owners but rather administrators of the goods we possess: these, then, are not to be considered as our exclusive possession, but means through which the Lord calls each one of us to act as a steward of his providence for our neighbour. As the Catechism of the Catholic Church reminds us, material goods bear a social value, according to the principle of their universal destination (#2404).

Storing up “treasures in heaven” does not mean setting out to secure a place in heaven. It means relying on God as the source of our security. It means having a genuine and sincere relation with God who knows us, accepts us, and gives meaning to our lives. It means having God as the singular object of our “heart.” It means being totally committed to seeking out God’s Kingdom, confident that God will provide us with what we truly need (Matthew 6:33). If we have the Lord as our “treasure,” then there is nothing more we need desire. We can forego everything else.

Showing one another the Lord’s kindness
Finally, let us make the words of St. Gregory Nazianzen our own this weekend:

“Brethren and friends, let us by no means be wicked stewards of God’s gift to us. If we are, we will have to listen to Saint Peter saying: Be ashamed, you who hold back what belongs to another, take as an example the justice of God, and no one will be poor.

“While others suffer poverty, let us not labour to hoard and pile up money, for if we do, holy Amos will threaten us sharply in these words: Hear this, you who say; Where will the new moon be over, that we may sell; and the Sabbath, that we may open up our treasures?

“Let us imitate the first and most important law of God who sends his rain on the just and on sinners and makes the sun shine on all men equally. God opens up the earth, the springs, the streams, and the woods to all who live in the world. He gives the air to the birds, the water to the fish, and the basic needs of life abundantly to all, without restriction or limitation or preference. These basic goods are common to all, provided by God generously and with nothing lacking. He has done this so that creatures of the same nature may receive equal gifts and that he may show us how rich is his kindness.”

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