The Useless life without God

Il-Frugħa ta’ Ħajja mingħajr Alla

Readings for August 4, 2013

 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   -   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

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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

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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   -   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

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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 - 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:

Storing up treasures in heaven  

A Biblical Reflection for the Eighteenth Sunday in Ordinary Time, Year C     

     by  Fr. Thomas Rosica CSB.

In addition to setting the stage for Luke’s Gospel parable on possessions and hoarding, today’s first reading from Ecclesiastes [1:2; 2:21-23] drives home the fleeting nature of life and the inexorable passage of time with blunt realism: “Vanity of vanities…, vanity of vanities, all is vanity” [Ecc 1:2].  The word “vanity” usually refers to an excessive love of one’s appearance, but in the book of Ecclesiastes it has a different meaning.  The English word means “emptiness” or “nothing”, so a “vanity of vanities” means something like “a complete waste of time.”  The author of Ecclesiastes calls himself “Qoheleth,” which is translated “one who assembles” or “teacher”.  He is cynical about life, having lived a long time and seen the futility of much of his work.  His book ends with a simple truth: the only worthwhile thing about life is the knowledge of God.

A parable on possessions and hoarding                                     In today’s Gospel, Luke [12:13-21] has joined together sayings contrasting those whose focus and trust in life is on material possessions, symbolized by the rich fool of the parable [vv 16-21], with those who recognize their complete dependence on God [v 21], those whose radical detachment from material possessions symbolizes their heavenly treasure [vv 33-34].

The subject of coveting or hoarding arises because of a request of Jesus by someone in the crowd to intervene in a matter of inheritance. Jesus refuses and turns the conversation into a teaching against materialism. He illustrates this 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 in 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” is destructive of 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.

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 by losing, even though there might seem to be an appearance of success. Death will find that person with an abundance of possessions but having lived a wasted life [vv 13-21].

To covet is to wish to get wrongfully what another possesses or to begrudge what God gave him.  Jesus restates the commandment “do not covet,” but he also states that a person’s life does not consist in 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.

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 neighbor. 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 make sure of 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.” We are totally committed to seeking out God’s kingdom, confident that God will provide us with what we truly need [Mt 6:33].  If we have the Lord as our “treasure,” then there is nothing more we need desire. We can forego anything else.

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

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.

Father Thomas Rosica, CSB
CEO Salt + Light Catholic Television Network

TEACH US TO PRAY.... Mulej għallimna Nitolbu

Readings for July 28, 2013

  

17th Sunday in Ordinary Time

Is-17-il Ħadd matul is-Sena                                                       Messalin C pp348

Reading 1                   Genesis 18:20-32

In those days, the LORD said: “The outcry against Sodom and Gomorrah is so great, and their sin so grave, that I must go down and see whether or not their actions fully correspond to the cry against them that comes to me. I mean to find out.” While Abraham’s visitors walked on farther toward Sodom,  the LORD remained standing before Abraham.   Then Abraham drew nearer and said: “Will you sweep away the innocent with the guilty?  Suppose there were fifty innocent people in the city; would you wipe out the place, rather than spare it for the sake of the fifty innocent people within it?  Far be it from you to do such a thing, to make the innocent die with the guilty so that the innocent and the guilty would be treated alike!  Should not the judge of all the world act with justice?”  The LORD replied, “If I find fifty innocent people in the city of Sodom, I will spare the whole place for their sake.” Abraham spoke up again: “See how I am presuming to speak to my Lord, though I am but dust and ashes!  What if there are five less than fifty innocent people?  Will you destroy the whole city because of those five?”  He answered, “I will not destroy it, if I find forty-five there.” But Abraham persisted, saying “What if only forty are found there?”  He replied, “I will forbear doing it for the sake of the forty.”  Then Abraham said, “Let not my Lord grow impatient if I go on.  What if only thirty are found there?”  He replied, “I will forbear doing it if I can find but thirty there.”  Still Abraham went on, “Since I have thus dared to speak to my Lord, what if there are no more than twenty?”  The LORD answered, “I will not destroy it, for  the sake of the twenty.” But he still persisted: “Please, let not my Lord grow angry if I speak up this last time.  What if there are at least ten there?”  He replied, “For the sake of those ten, I will not destroy it.”  This is the Word of the Lord.

L-Ewwel Lezzjoni                   Ġenesi 18, 20 – 32

F'dak iż-żmien, il-Mulej qal: "L-għajta ta' Sodoma u  Gomorra hi tassew qawwija, u t-toqol ta' dnubhom hu kbir. U issa  se ninżel u nara jekk għamlux għalkollox skont l-għajta tagħhom  li waslet għandi.  Jekk le, inkun naf."  Dawk l-irġiel kisru minn hemm, u rħewlha lejn Sodoma;  imma l-Mulej baqa' wieqaf quddiem Abraham.  Abraham resaq lejn il-Mulej u staqsieh: "U int se teqred  it-tajjeb mal-ħażin?  U jekk hemm ħamsin bniedem ġust  f'nofs il-belt, jaqaw lil dawn se teqridhom u ma taħfirx lill-pajjiż minħabba l-ħamsin ġust li hemm f'nofsha?  Ma jkun  qatt li inti tagħmel ħaġa bħal din, li toqtol il-bniedem ġust  mal-ħażin, u l-ġust u l-ħażin tmisshom l-istess xorti. Ma jkun  qatt minnek, l-imħallef tal-art kollha, li ma tagħmilx ġustizzja.  U l-Mulej wieġeb:  "Jekk jiena nsib ħamsin bniedem ġust   f'nofs il-belt, jien naħfirlha lill-post  kollu minħabba fihom."   Wieġeb Abraham u qal:  "Arani, jien issugrajt nitkellem  mal-Mulej, għalkemm jien trab u rmied.  U jekk hemm nieqsa ħamsa  għall-ħamsin ġust, minħabba ħamsa u erbgħin se  teqred il-belt kollha?" U wieġbu l-Mulej:  "Ma neqridhiex jekk insib fiha ħamsa u erbgħin."   Imma Abraham kompla jitkellem miegħu u jgħidlu:  "U jekk issib hemm  erbgħin."   Qal Abraham:  " La tagħdabx, Sidi, jekk nerġa' nitkellem;  u jekk  jinstabu tletin?" U hu wieġeb:  "Ma nagħmilx dan, jekk insib  hemm tletin." U raġa' qallu:  "Ara, kif nissogra nkellem lil Sidi:  "U jekk jinstabu hemm  għoxrin?"    U l-Mulej wieġeb:  "Ma neqridhiex minħabba l-għoxrin." U wieġeb:  "La tagħdabx, Sidi, jekk nerġa' nitkellem darba oħra biss:   U jekk jinstabu hemm għaxra?" U hu qallu:  "Ma neqridhiex minħabba l-għaxra."  Il-Kelma tal-Mulej

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Responsorial Psalm  -  Psalm 138:1-2, 2-3, 6-7, 7-8

R. (3a) Lord, on the day I called for help, you answered me.

I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.                                                                          R/

Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called you answered me;
you built up strength within me.                                                                      R/

The LORD is exalted, yet the lowly he sees,
and the proud he knows from afar.
Though I walk amid distress, you preserve me;            
against the anger of my enemies you raise your hand.                                R/

Your right hand saves me.
The LORD will complete what he has done for me;
your kindness, O LORD, endures forever;
forsake not the work of your hands.                                                                 R/

Salm Responsorjali   -  Salm 137 (138)

                Meta sejjaħtlek, int weġibtni, Mulej.

                                                         

Irroddlok ħajr, Mulej, b'qalbi kollha,

għaliex int smajt kliem fommi.

Quddiem l-allat irrid ngħannilek.

B'wiċċi fl-art ninxteħet quddiem is-santwarju tiegħek.                                 R/

Irroddlok ħajr għat-tjieba u l-fedelta' tiegħek,

għax int kabbart ismek u kelmtek fuq kollox.

Meta  sejjaħtlek, int weġibtni,

kattarli l-qawwa f'ruħi.                                                                                         R/

Kbir il-Mulej, imma jieħu ħsib iż-żgħar;

u, għalkemm fl-għoli, jagħraf mill-bogħod.

Jekk insib ruħi fl-għali, inti tħarisli ħajti;

terfa' idek kontra l-għedewwa tiegħi.                                                              R/

Il-leminija tiegħek issalvani mill-qilla tagħhom.

Il-Mulej iżomm kelmtu miegħi.

It-tjieba tiegħek,  Mulej, tibqa' għal dejjem,

la titlaqx għemil idejk!                                                                                         R/

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Reading 2                   Colossians 2:12-14

Brothers and sisters: You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead. And even when you were dead in transgressions and the uncircumcision of your flesh, he brought you to life along with him, having forgiven us all our transgressions; obliterating the bond against us, with its legal claims, which was opposed to us, he also removed it from our midst, nailing it to the cross.   This is the Word of the Lord.

It-Tieni Lezzjoni                       Kolossin 2, 12 -14

Ħuti, intom indfintu ma' Kristu bil-magħmudija u rxuxtajtu miegħu permezz tal-fidi tagħkom  fil-qawwa ta' Alla li qajmu mill-imwiet. Kontu mejta minħabba dnubietkom u għax ma kellkomx iċ-ċirkonċiżjoni f'ġisimkom;  imma issa  Alla takom il-ħajja flimkien ma' Kristu.  Ħafrilna dnubnietna kollha.   Ħassar il-kont tad-dejn li kellna bl-obbligi li kien hemm kontrina;  neħħieh min-nofs u sammru mas-salib.  Il-Kelma tal-Mulej.

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Gospel                             Luke 11:1-13

Jesus was praying in a certain place, and when he had finished,  one of his disciples said to him, “Lord, teach us to pray just as John taught his disciples.”  He said to them, “When you pray, say: Father, hallowed be your name, your kingdom come. Give us each day our daily bread and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test.”  And he said to them, “Suppose one of you has a friend to whom he goes at midnight and says, ‘Friend, lend me three loaves of bread, for a friend of mine has arrived at my house from a journey and I have nothing to offer him,’ and he says in reply from within, ‘Do not bother me; the door has already been locked and my children and I are already in bed.  I cannot get up to give you anything.’ I tell you, if he does not get up to give the visitor the loaves because of their friendship,  he will get up to give him whatever he needs because of his persistence. “And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you.  For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened.  What father among you would hand his son a snake when he asks for a fish?  Or hand him a  scorpion when he asks for an egg?  If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?”  This is the Word of the Lord.

L-Evanġelju                                 Luqa 11, 1-13

Darba Ġesu' kien qiegħed xi mkien jitlob.  Kif spiċċa mit-talb, wieħed mid-dixxipli tiegħu qallu: "Mulej, għallimna nitolbu, bħalma Ġwanni wkoll għallem lid-dixxipli tiegħu." U qalilhom:  "Meta titolbu, għidu: Missier, jitqaddes ismek, tiġi Saltnatek,  Ħobżna ta' kuljum agħtina kuljum. U aħfrilna dnubietna, għax aħna wkoll naħfru lil kull min hu ħati għalina,  u la ddaħħalniex fit-tiġrib."  Qalilhom ukoll:  "Wieħed minnkom ikollu  ħabib li jiġih f'nofs ta' lejl u jgħidlu:   "Ħabib, islifni tliet ħobżiet,  għax ġie għandi wieħed ħabib tiegħi mill-vjaġġ u ma għandix x'nagħtih."   U l-ieħor iwieġbu minn ġewwa u jgħidlu:  "Iddejjaqnix, issa l-bieb  magħluq, u wliedi qegħdin fis-sodda miegħi, ma nistax inqum nagħtik."  "Ngħidilkom jien, li jekk ma jqumx  jagħtih  għax ħabib tiegħu, iqum u jagħtih kulma jkollu bżonn  minħabba l-wiċċ sfiq tiegħu.  U jiena ngħidilkom:  "Itolbu u jingħatalkom, fittxu u  ssibu, ħabbtu u jiftħulkom.  Għax min jitlob, jaqla'; min ifittex, isib; u min iħabbat, jiftħulu.  Min hu dak il-missier fostkom li, jekk ibnu jitolbu  ħuta, minflok ħuta jagħtiih serp?   Inkella jekk jitolbu bajda jagħtih skorpjun?   Mela jekk intom, nies ħżiena bħalkom, tafu tagħtu lil uliedkom ħwejjeġ tajba,  kemm aktar il-Missier mis-smewwiet jagħti spirtu qaddis lil dawk li jitolbuhulu!"  Il-Kelma tal-Mulej.

…………………………….

COMMENTARY:

Learning to Pray from 

Abraham and Jesus

 by  Fr. Thomas Rosica CSB

The biblical cities of Sodom and Gomorrah, home to Abraham’s nephew, Lot, were full of sin.  Israelite tradition was unanimous in ascribing the destruction of Sodom and Gomorrah to the wickedness of these cities, but tradition varied in regard to the nature of this wickedness. In many earlier interpretations, the sin of Sodom was homosexuality [Genesis 19:4-5], also known as sodomy; but according to Isaiah [1:9-10; 3:9], it was a lack of social justice.  Ezekiel [16:46-51] described it as a disregard for the poor, whereas Jeremiah [23:14] saw it as general immorality.  Further studies have revealed that the sin of Sodom was the grievous sin of inhospitality in the biblical world – an assault on weak and helpless visitors who, according to justice and tradition ought to have been protected from danger [Ezekiel 16:49].   

Biblical bargaining session .................                                                Today’s first reading from Genesis [18:20-32] presents the famous bargaining session between God and Abraham over the destruction of the two cities.  When Abraham heard that God was going to judge the cities where his nephew lived, he began with a general question: Will you destroy the innocent along with the guilty [v 23]?   Abraham appeals to God’s better nature, as one does when one is trying to persuade a powerful person to do the right thing!

God starts at fifty, if there are fifty righteous men, Sodom will not be destroyed, and Abraham gradually brings God down to ten. A subtle difference emerges in the way God speaks of the matter: God says that if a certain number of righteous persons are found in the city, God will not destroy it [vv 28-32]. But the first time God speaks, after Abraham has rested his case on the basis of the righteous fifty, God does not say, “I will not destroy it,” but that “I will spare the whole place for their sake.” [v 26].

This intriguing story of Abraham interceding for Sodom is not really about a numbers game but about the significance of salvation for the righteous in a corrupt community.  Abraham’s fervent intercession points to the central theme of biblical faith: the steadfast love of God that refuses to be frustrated even in the context of immoral societies and cultures and sinful people.  Christian theology teaches us that humanity is saved by the life of one righteous person!

What are the essential elements of good negotiation?  First, demand or request must be clearly articulated and understood. Second, the logic behind the demand or request must be presented and agreed upon. Third, the person requesting or demanding must persist in the negotiation. What are ultimately required are clarity, logic and persistence.  We cannot give up!

When we pray to God, we should take Abraham’s example to heart. We must pray with a clear request, seek God’s will, and persist in prayer, even when we pray for something small.  How are we clear in our prayer, logical in its implications, and persistent in its petition? How does our prayer reflect these wonderful Abrahamic qualities?

Centrality of prayer in Christian life ...................                       Throughout Luke’s Gospel, Jesus at prayer is a model for us.  In each prayerful moment, Jesus lives out the story of God’s great dialogue with the human family by remaining totally open to the power of God.  We must pray unceasingly, for prayer is a sign of our faith in God.  Prayer is not something that we use to put pressure on God to get our own way.  Authentic prayer opens us up to the action of God’s Spirit, bringing us in line with God’s desires, and making us into true disciples, obedient to Jesus and to the Father who has sent him.  Prayer becomes one of the ways by which we follow Jesus in the Christian life.

In today’s Gospel scene, Luke presents three episodes concerned with prayer [11:1-13]. The first [vv 1-4] recounts Jesus teaching his disciples the Christian communal prayer, the “Our Father”; the second [11:5-8], the importance of persistence in prayer; the third [11:9-13], the effectiveness of prayer.  The “Our Father” is taught to the Twelve in their role as disciples, not just as individuals to be converted but also as persons already co-responsible for the community.  This prayer is an apostolic prayer, because it is said in the plural and takes for granted one’s awareness of a people, of co-responsibility, of solidarity, linking each of us to the other.

When we pray “thy kingdom come,” we reveal our deepest longing to see the day when the triumphant, sovereign lordship of our loving God will no longer be a mere hope clung to desperately by faith, but a manifest reality in all human affairs. Our souls can never be entirely content until God’s honor is fully vindicated in all creation.  These words utter a heartfelt plea: When will the reign of evil and death end?

When we beg for bread, we are really pleading for more than food.  We beg the author of life for all the necessities of life. “God, give us what we need in order to enjoy the gift of life… bread for today and bread for tomorrow, to sustain us as a community.”   We ask God to forgive our sins as we forgive everyone their debts to us.  This may possibly reflect Luke’s concern that possessions not hinder community fellowship.  The final petition is most likely eschatological: do not lead us into trial; i.e., the final, great and ultimate test and agony of evil before the end.

The “Our Father” becomes the prayer of the poor, of those who plod along– weary, hungering and struggling for faith, meaning and strength.  It is perhaps the first prayer we ever learn, and the last prayer we ever say before we close our eyes on this life.

God’s assurance of good gifts .............                         The parable of the friend at midnight is found nowhere else in the New Testament.  Its message, too, is about prayer and its point is that if our friends answer importunate or shameless appeals, how much more will God who desires to give us the kingdom [12:32]?  The concluding section [vv 9-13] builds on the previous section.  The analogy moves from friends to parents: if parents give good gifts, how much more so will God.  Prayer is to be continual asking, seeking, knocking, but even so, this persistence is within a parent-child relationship, which assures good gifts.  Authentic prayer opens us up to the action of God’s Spirit, bringing us in line with God’s desires, and making us into true disciples, obedient to Jesus and to the Father who has sent him.

Who should my friends be?

   

Readings for July 21, 2013                                     

Sixteenth Sunday in Ordinary Time

 Is-16-il Ħadd matul is-Sena

Messalin C  pp 343

Reading 1 Genesis 18:1-10a

The LORD appeared to Abraham by the terebinth of Mamre,  as he sat in the entrance of his tent, while the day was growing hot. Looking up, Abraham saw three men standing nearby. When he saw them, he ran from the entrance of the tent to greet them; and bowing to the ground, he said: “Sir, if I may ask you this favor, please do not go on past your servant.  Let some water be brought, that you may bathe your feet, and then rest yourselves under the tree. Now that you have come this close to your servant, let me bring you a little food, that you may refresh yourselves; and afterward you may go on your way.”  The men replied, “Very well, do as you have said.” Abraham hastened into the tent and told Sarah, “Quick, three measures of fine flour! Knead it and make rolls.”  He ran to the herd, picked out a tender, choice steer, and gave it to a servant, who quickly prepared it. Then Abraham got some curds and milk, as well as the steer that had been prepared, and set these before the three men; and he waited on them under the tree while they ate. They asked Abraham, “Where is your wife Sarah?” He replied, “There in the tent.”  One of them said, “I will surely return to you about this time next year, and Sarah will then have a son.” This is the Word of The Lord.

L-Ewwel Lezzjoni - Ġenesi 18, 1-10a

F'dak iż-żmien, il-Mulej deher lil Abraham ħdejn il-ballut ta' Mamri;  u hu kien fil-bieb tal-għarix fl-aqwa tas-sħana tal-jum. U rafa' għajnejh u ħares, u ra tlitt irġiel weqfin quddiemu; u malli rahom mar jiġri jilqagħhom mill-bieb tal-għrix u nxteħet wiċċu  fl-art quddiemhom. U qal:  "Sidi, jekk jien sibt ħniena f'għajnejk, tibqax għaddej  minn quddiem il-qaddej tiegħek.  Ħa nġib ftit ilma u aħslu  riġlejkom, u strieħu taħt is-siġra, sakemm inġibilkom  gidma ħobż, biex titrejqu, imbagħad tibqgħu sejrin –  għax għalhekk għaddejtu għand il-qaddej tagħkom.  U huma qalulu:  "Tajjeb, agħmel kif għedt." U Abraham ħaffef lejn l-għarix, ħdejn Sara, u qalilha:  "Fittex lesti tliet sigħan smid, agħġnu u agħmlu ftajjar." U Abraham mar jiġri ħdejn il-baqar u ħa għoġol tari u sabiħ, u tah lill-qaddej;  u dan fittex ilestih. U ħa baqta u l-ħalib u l-għoġol li kien lesta, u qegħedhom quddiemhom.   U hu bara' bilwieqfa quddiemhom taħt is-sigra, u huma bdew jieklu.  U staqsewh:  "Fejn hi Sara, martek?"     U hu weġibhom:   "Hemm fl-għarix." U qallu:  "Nerġa niġi għandek bħal dan iż-żmien sena, u ara, Sara martek ikollha iben.  Il-Kelma tal-Mulej

Responsorial Psalm       - Psalm 15:2-3, 3-4, 5

R. (1a) He who does justice will live in the presence of the Lord.

One who walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.                                     R/

Who harms not his fellow man,
nor takes up a reproach against his neighbor;
by whom the reprobate is despised,
while he honors those who fear the LORD.                    R/

Who lends not his money at usury
and accepts no bribe against the innocent.
One who does these things
shall never be disturbed.                                                    R/

Salm Responsorjali  -  Salm 14 (15)

                        R/   Mulej, min jgħammar fid-dar tiegħek?

Min jgħix bla ħtija u jagħmel it-tajjeb,                                                                             

min jgħid is-sewwa f'qalbu;

min ma jqassasx bi lsienu.                                                  R/

Min ma jagħmilx deni lil ġaru,

u ma jgħajjarx lil għajru;

min ma jistmax lill-bniedem ħażin,

imma jweġġaħ lil dawk li jibżgħu mill-Mulej. R/

Min jislef u ma jitlobx imgħax,

u ma jixxaħħamx kontra min hu bla ħtija.

Min jagħmel dan qatt ma jitħarrek.                                   R/

Reading 2   -  Colossians 1:24-28

Brothers and sisters:  Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the church, of which I am a minister in accordance with God’s stewardship given to me to bring to completion for you the word of God, the mystery hidden from ages and from generations past. But now it has been manifested to his holy ones, to whom God chose to make known the riches of the glory of this mystery among the Gentiles; it is Christ in you, the hope for glory.  It is he whom we proclaim, admonishing everyone and teaching everyone with all wisdom, that we may present everyone perfect in Christ.  This is the Word of The Lord.

It-Tieni Qari -  Kolossin 1, 24-29

Ħuti, jien issa nifraħ bit-tbatijiet tiegħi minħabba  fikom, għaliex  bihom jien ntemm f'ġismi dak li jonqos mit-tbatijiet ta' Kristu għall-ġisem tiegħu li hu l-Knisja. Tagħha jien sirt ministru, skont ma tani nagħmel Alla għalikom, jiġifieri li nxandar b'mod sħiħ il-Kelma ta' Alla,  il-ministru li kien moħbi sa miż-żminijiet  u l-ġenerazzjonijiet  kollha, u li issa hu mgħarraf lill-qaddisin tiegħu. Lil dawn Alla ried jgħarrafhom kemm huwa  kbir l-għana tal-glorja ta' dan il-misteru fost il-pagani:   Kristu hu fikom, it-tama tal-glorja tagħkom.  Lilu aħwa nħabbru lill-bnedmin  kollha, u  nwissu u ngħallmu lil kulħadd bl-għerf kollu biex  inwasslu lil kull bniedem għall-perfezzjoni fi Kristu.  Il-Kelma tal-Mulej

Gospel  -  Luke 10:38-42

Jesus entered a village where a woman whose name was Martha welcomed him. She had a sister named Mary who sat beside the Lord at his feet listening to him speak.  Martha, burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.” The Lord said to her in reply, “Martha, Martha, you are anxious and worried about many things.  There is need of only one thing. Mary has chosen the better part and it will not be taken from her.”   This is the Word of The Lord.  

L-Evanġelju  -  San Luqa 10, 38-42

F'dak iż-żmien, Ġesu' daħal f'raħal, u laqgħetu għandha waħda mara jisimha Marta.   Din kellha oħtha, jisimha Marija, li niżlet bilqiegħda f'riġlejn il-Mulej tisimgħu x'kien qiegħed jgħid. Iżda Marta kienet moħħha fuq il-ħafna xogħol tad-dar. Imbagħad resqet u qaltlu:  "Mulej, m'intix tara kif oħti  ħalliet ix-xogħol kollu fuq biss?    Mela għidilha taqbad  tagħmel xi ħaġa miegħi."   Qabeż il-Mulej u qalilha:   "Marta, Marta!  Inti taħseb wisq u  tinkwieta fuq il-ħafna  ħwejjeġ, imma waħda hi meħtieġa.  U  Marija għażlet l-aħjar sehem, li ma jittiehdilhiex."   Il-Kelma tal-Mulej

COMMENTARY

Father Cantalamessa on Friendship                                                                                                                                                  

Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from this Sunday's liturgy.

The Friends of Jesus

"Jesus entered a village where a woman whose name was Martha welcomed him. She had a sister named Mary who sat beside the Lord at his feet listening to him speak. Martha was burdened with much serving."  The village is Bethany and the house is that of Lazarus and his two sisters. Jesus loved to stop there and take some rest when he was traveling near Jerusalem.

Mary was stupefied that for once she had the master all to herself and could listen in silence to the words of eternal life that he spoke when he was taking his rest. So she sat there at his feet, as is still done today in the East. It is not difficult to imagine Martha's half-resentful, half-joking tone when, passing by them, she says to Jesus: "Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me."

It was at this point that Jesus said something that by itself is a mini Gospel: "Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her."  The tradition has seen in the sisters a symbol of the active and the contemplative life respectively; the liturgy with the choice of the first reading (Abraham who welcomes the three angels at the terebinth of Mamre) shows an example of hospitality in the episode.

I think, however, that the more evident theme is that of friendship. "Jesus loved Martha, together with her sister and Lazarus," we read in John's Gospel (11:5). When they bring him the news of Lazarus' death he says to his disciples: "Our friend Lazarus has fallen asleep but I am going to wake him up" (John 11:11).  

Faced with the sorrow of the two sisters he also breaks down and weeps, so much so that those who are present exclaim: "See how much he loved him!" (John 11:13).

It is wonderful and consoling to know that Jesus knew and cultivated that sentiment that is so beautiful and precious for us men -- friendship.  Of friendship we must say what St. Augustine said of time: "I know what time is but if someone asks me to explain it, I no longer know what it is." In other words, it is easier to intuit what friendship is that to explain it in words.

It is a mutual attraction and deep understanding between two people, but it does not have a sexual component as does conjugal love. It is a union of two souls, not two bodies. In this sense the ancients said that friendship is to have "one soul in two bodies." It can be a stronger bond than that of family. Family consists in having the same blood in one's veins. In friendship one has the same tastes, ideals, interests.

It is essential to friendship that it is founded on a common search for the good and the true. That which binds people who get together to do evil is not friendship but complicity, it is "an association that corrupts," as is said in judicial jargon. Friendship is also different from love of neighboUr. The latter must embrace everyone, even those who do not return it, even enemies, while friendship demands reciprocity, that is, that the other corresponds to your love.

Friendship is nourished by confidences, that is, by the fact that I confide in another that which is deepest and most personal in my thoughts and experiences. Sometimes I say to young people: Do you want to find out who your true friends are and rank them? Try to remember what have been the most secret experiences of your life -- positive or negative -- and ask yourself to whom you confided them: those are your true friends. And if there is something in your life, so deep and you have revealed it to one person only, that person is your best friend.

The Bible is full of praise of friendship. "A faithful friend is a strong support; whoever finds one has found a treasure" (Sirach 6:14ff.). The proof of friendship is fidelity.

According to a popular saying, "When the money goes, friends go." True friendship does not fade at the friend's first problem. We know who our true friend is during the time of trial. History is full of great friendships that have been immortalized in literature. But the history of Christian sanctity also knows examples of famous friendships.

A delicate problem with friendship is whether it is possible once one is married. It is not said that one must completely cut off all the friendships one has cultivated before getting married but there must be a rearrangement if the newlyweds are not to experience difficulties and crises.

The surest friendships are those that a couple cultivates together. Among those friendships that are cultivated separately those with persons of the same sex create fewer problems than those with persons of the opposite sex.

Often in these cases the presumption that one is above all suspicion and danger is punished. Films with titles like "My Best Friend's Bride" [NB: Fr Cantalamessa here refers to the Italian translation given to the title of the movie "My Best Friend's Wedding"] speak volumes about the problem, but apart from this extreme they also create serious practical problems. You cannot go out with friends every night leaving the other (usually the wife!) alone at home.

For consecrated persons, the more certain friendships are those that are shared with the whole community. In talking about Lazarus, Jesus does not say "my friend Lazarus" but "our friend Lazarus." Lazarus and the sisters became friends of the apostles too according to the well-known principle, "My friends' friends are my friends." This is how the great friendships were between some saints -- the one between Francis of Assisi and Clare, for example. Francis is the brother and father of all the sisters; Clare is the sister and mother of all the brothers.

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