Why do we give up so easily?

Readings for August 10, 2011

Nineteenth Sunday in Ordinary Time

                                           Id-Dsatax-il Ħadd matul is-Sena                                            

Missalin A  p348 

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

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

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

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

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

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

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

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

Salm Responsorajali    -   Salm 84 (85)

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

Ħa nisma' xi jgħid Alla;

il-Mulej is-sliem ixandar

għall-poplu u l-ħbieb tiegħu.

Qrib hi tassew is-salvazzjoni tiegħu

għal dawk li jibżgħu minnu,

biex jgħammar is-sebħ f'artna.                 R/

It-tjieba u l-fedelta' jiltaqgħu,

il-ġustizzja  u s-sliem jitbewsu.

Il-fedelta' mill-art tinbet,

u l-ġustizzja mis-sema tixref.                     R/

 Il-Mulej ukoll jagħti l-ġid tiegħu,

u artna tagħti l-frott tagħha.

Il-ġustizzja quddiemu timxi,

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

Reading II           -         Romans  9:1-5

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

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

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

Gospel     -     Mattthew 14:22-33

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

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

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

///////////////////////////////

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Heed me and you shall eat well

Readings for SUnday, August 3, 2014

 Eighteenth Sunday in Ordinary Time

It-18-il-Hadd matul is-Sena ‘A’

Messalin A pp 343 

Reading 1               isaiah 55:1-3

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

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

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

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

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

The LORD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.            R/

The eyes of all look hopefully to you,
and you give them their food in due season;
you open your hand
and satisfy the desire of every living thing.         R/

The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.                             R/

Salm Responsorjali      -  Salm 144 (145)

                R/    Mulej, inti ttaffi x-xewqat tagћna.

Twajjeb  u ћanin, il-Mulej,

idum biex jagћdab u kollu tjieba.

Twajjeb ma’ kulhadd  il-Mulej,

u tjubitu fuq  kull ma ghamel.                   R/

Ghajnejn kulhadd iћarsu lejk, Mulej,

u inti  taghtihom l-jkel:f’waqtu.

Int  tiftaћ idek,

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

Ġust il-Mulej fl-imġiba tiegћu kollha,

twajjeb f’dak kollu li gћamel.

Qrib il-Mulej lejn kull min isejjahlu,

lejn kull min isejjahlu fis-sewwa.                             R/

reading 2   romans 8:35, 37-39

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

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

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

Gospel                                 matthew 14:13-21

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

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

//////////////////////////////

Commentary by Pontifical Household Preacher

Father Cantalamessa on the Multiplying the Loaves

All Were Satisfied

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

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

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

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

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

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

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

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

Seek the treasure that awaits

Readings for July 27, 2014

Seventeenth Sunday in Ordinary Time

Is-17-il Ħadd matul is-Sena Sena 'A'

 (Messalin 'A' pp 338)

Reading 1                1 kings 3:5, 7-12

The LORD appeared to Solomon in a dream at night.  God said, “Ask something of me and I will give it to you.”   Solomon answered:  “O LORD, my God, you have made me, your servant, king to succeed my father David;  but I am a mere youth, not knowing at all how to act.  I serve you in the midst of the people whom you have chosen,  a people so vast that it cannot be numbered or counted.   Give your servant, therefore, an understanding heart  to judge your people and to distinguish right from wrong.   For who is able to govern this vast people of yours?”  The LORD was pleased that Solomon made this request.  So God said to him:   “Because you have asked for this—  not for a long life for yourself,  nor for riches,   nor for the life of your enemies,  but for understanding so that you may know what is right—  I do as you requested.   I give you a heart so wise and understanding  that there has never been anyone like you up to now,   and after you there will come no one to equal you.”   This is the Word of The Lord.

L-Ewwel Lezzjoni  -  1Slaten 3, 5-7.12

F'dak iż-żmien, f'Gibgħon il-Mulej deher lil Salamun fil-ħolm bil-lejl: "Itlobni x'nagħtik," qallu Alla.  U wieġbu Salamun: "Mulej, Alla tiegħi, lili, qaddej tiegħek,  għadek kemm qegħedtni sultan flok David missier.   Iżda jiena għadni daqsxejn ta' żagħażugħ, bla ma naf mnejn  għandi ngħaddi. Il-qaddej tiegħek sab ruħu f'nofs dan il-poplu  li int għażilt, poplu hekk kotran li ħadd ma jista'jgħoddu jew iqisu.    Agħti, għalhekk, lill-qaddej tiegħek moħħ ħafif biex jifhem, biex   jista' jmexxi l-poplu tiegħek, u jagħraf it-tajjeb mill-ħażin; għax inkella   min jasal biex imexxih, dan il-poplu tiegħek ta' kotra hekk kbira?" Il-Mulej ħa gost li Salamun talab dil-ħaġa. Għalhekk qallu Alla:  "Ladarba tlabt din il-ħaġa, u ma tlabtnix għomor twil, jew għana,  jew il-ħajja ta' l-għedewwa tiegħek iva, talli tlbat li tagħraf   tifhem kif għandek tmexxi – hawn jien se nagħmel kif għidt int. Qed nagħtik moħħ għaref u għaqli, hekk li ħadd qablek ma kien hawn bħalek, u anqas warjk ma jkun hawn."  Il-Kelma tal-Mulej

Responsorial Psalm      psalm 119:57, 72, 76-77, 127-128, 129-130

R/ (97a) Lord, I love your commands.

I have said, O LORD, that my part
is to keep your words.
The law of your mouth is to me more precious
than thousands of gold and silver pieces.                            R/

Let your kindness comfort me
according to your promise to your servants.
Let your compassion come to me that I may live,
for your law is my delight.                                                           R/

I love your command
more than gold, however fine.
For in all your precepts I go forward;
every false way I hate.                                                                   R/

Wonderful are your decrees;
therefore I observe them.
The revelation of your words sheds light,
giving understanding to the simple.                                      R/

Salm Responsorjali    -   Salm 118 (119)

                R/ Kemm inħobba l-liġi tiegħek, Mulej.

Mulej, dan hu sehmi,

li nħares il-kelma tiegħek.

Aħjar għalija l-liġi ta' fommok

mill-eluf ta' flejjes tad-deheb u l-fidda.                     R/

Tkun it-tjieba tiegħek il-faraġ tiegħi,

skond il-wegħda li għamilt mal-qaddej tiegħek.

Tiġi fuqi tjubitek, biex ikoll il-ħajja;

għax il-liġi tiegħek hi l-għaxqa tiegħi.                      R/

Għalhekk inħobb il-kmandamenti tiegħek,

aktar mid-deheb, mid-deheb l-aktar fin.

Għalhekk jien nimxi dritt fuq il-preċetti tiegħek,

u nobgħod kull triq qarrieqa.                                      R/

Ta' l-għaġeb huma l-preċetti tiegħek,

għalhekk tħarishom qalbi.

It-tifsir ta' kelmtek jagħti d-dawl,

Ifiehem lil min ma jafx.                                                    R/

Reading 2                romans 8:28-30

Brothers and sisters:   We know that all things work for good for those who love God,  who are called according to his purpose.  For those he foreknew he also predestined  to be conformed to the image of his Son, so that he might be the firstborn  among many brothers and sisters.   And those he predestined he also called;  and those he called he also justified;  and those he justified he also glorified.  This is the Word of The Lord.

It-Tieni Lezzjoni   -   Ittra lir-Rumani 8, 28 -30

Ħuti, aħna nafu li Alla, ma' dawk li jħobbuh, ma' dawk  li huma msejħin skond il-providenza tiegħu, f'kollox   jaħdem id f'id għall-ġid tagħhom.  Għax lil dawk li hu għarafhom mill-bidu, ippresestinahom ukoll biex jieħdu s-sura fuq ix-xbieha  ta' Ibnu, ħalli dan ikun il-kbir fost ħafna aħwa; lil dawk  li ppredestinahom, sejħilhom ukoll; lil dawk li sejħilhom,  iġgustifikahom ukoll; lil dawk imbagħad li iġġustifikahom,  igglorifikahom ukoll.  Il-Kelma tal-Mulej

Gospel                                  matthew 13:44-52

Jesus said to his disciples:  “The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field.   Again, the kingdom of heaven is like a merchant  searching for fine pearls.   When he finds a pearl of great price,  he goes and sells all that he has and buys it.   Again, the kingdom of heaven is like a net thrown into the sea,  which collects fish of every kind.   When it is full they haul it ashore  and sit down to put what is good into buckets.   What is bad they throw away.   Thus it will be at the end of the age.   The angels will go out and separate the wicked from the righteous  and throw them into the fiery furnace,  where there will be wailing and grinding of teeth.  “Do you understand all these things?”    They answered, “Yes.”    And he replied,  “Then every scribe who has been instructed in the kingdom of heaven  is like the head of a household  who brings from his storeroom both the new and the old.”   This is the Word of The Lord.

L-Evanġelju   -  skond San Mattew 13, 44-52

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu: "Is-Saltna tas-Smewwiet tixbaħ lil teżor moħbi f'għalqa,   li wieħed raġel isibu u jaħbih, u kollu ferħan imur ibigħ  kull ma jkollu u jixtri dik l-għalqa.  Tixbah ukoll is-Saltna tas-Smewwiet lil wieħed neguzajant   ifittex ġawhar fin; meta sab ġawhra tiswa ħafna, mar biegħ  kull ma kellu u xtara lilha. Tixbah ukoll is-Saltna tas-Smewwiet lil xibka mitfugħa l-baħar li fiha jinġabar minn kollox. Meta timtela jtellgħuha x-xatt u joqogħdu bilqiegħda, jiġbru fil-kannestri dak li jkun  tajjeb u jarmu l-ħażin. Hekk jiġri fi tmiem id-dinja: l-anġli joħorġu  jifirdu l-ħżiena mill-ġusti, u jixħtuhom fil-ħuġġieġa tan-nar; hemmhekk ikun hemm il-biki u t-tgħażiż tas-snien. Kollu fhimtuh dan? "Iva," qalululu. U hu qalilhom:"Għalhekk kull  kittieb li jkun sar dixxiplu tas-Saltna tas-Smewwiet jixbah lil wieħed sid li, mill-ħażna tiegħu, joħroġ sew il-ġdid u sew il-qadim."  Il-Kelma tal-Mulej

////////////////////

COMMENTARY:  By Fr Raniero Cantalamessa ofm cap

Seek the Treasure That Awaits

What did Jesus want to say with the two parables of the hidden treasure and the precious pearl? More or less this: The decisive hour of history has arrived. The Kingdom of God has come on earth.

Specifically, it is about himself and his coming on earth. The hidden treasure and the precious pearl are nothing other than Jesus himself. It is as if, with these words, Jesus wished to say: Salvation has come to you freely, by God's initiative. Make a decision, take advantage of the opportunity, do not let it escape from you. It is the time to decide.

What comes to my mind is the day World War II ended. In the city, partisans and allies opened the storerooms with provisions left by the German army when it retreated. In a flash, the news reached villages in the country and all ran at top speed to take all those wonderful things. Some arrived home full of blankets, others with baskets of provisions.

I think that with these two parables Jesus wished to create such an atmosphere. He wanted to say: Run while you have time! There is a free treasure that awaits you, a precious pearl. Do not lose the opportunity.

Except that, in Jesus' case, what is at stake is infinitely more serious. One's all is at stake. The Kingdom is the only thing that can save us from the highest risk of life, which is to lose the reason why we are in this world.

We are in a society that lives on insurance. People insure themselves against everything. In some countries, it is a kind of mania. There is even insurance against bad weather during vacations. Among all, the most important and frequent insurance is that of life.

However, lets reflect for a minute. Of what use is this insurance and against what does it insure us? Against death? Of course not. It ensures that, in case of death, some one receives an indemnity.

The Kingdom of Heaven is also life insurance against death. "Whoever believes in me, even though he die, shall live," said Jesus. Thus we also understand the radical need posed by such a "deal": to sell everything and leave it all. In other words, to be prepared, if necessary, for any sacrifice.

However, not to pay the price of the treasure or the pearl, which, by definition, do not have a "price," but to be worthy of them.

In each of the parables there are, in fact, two actors: an evident one, that goes, sells and buys; and a hidden one, taken for granted. The author taken for granted is the former proprietor who did not realize that in his field there was a treasure and sold it cheaply to the first bidder. It is the man or woman who had the precious pearl, did not realize its value, and gave it to the first merchant passing by, perhaps for a collection of false pearls.

How can we not see in this warning that is addressed to those of us who sell our faith and Christian heritage for nothing?

However, the parable does not say "a man sold everything he had and started to look for a hidden treasure." We know how such stories end: One loses what one had and finds no treasure. These are stories of dreamers, of visionaries.

No, man found a treasure and, because of this, sold all he had to buy it. In a word, it is necessary to have found the treasure to have the strength and joy to sell everything.

Leaving the parable to one side, we must first find Jesus, meet him in a personal, new and convincing way. Discover him as friend and savior. Then it will be child's play to sell everything. 

It is something that will be "full of joy," as the proprietor mentioned in the Gospel.

[Translation by ZENIT from the Italian original]

OF WEEDS AND SEEDS

Readings for sunday, July 20, 2014

Sixteenth Sunday in Ordinary Time

Is-Sittax-il Ħadd matul is-Sena

Missalin A  p 332

  

Reading 1    -           wisdom 12:13, 16-19

There is no god besides you who have the care of all,  that you need show you have not unjustly condemned.  For your might is the source of justice;  your mastery over all things makes you lenient to all.  For you show your might when the perfection of your power is disbelieved;  and in those who know you, you rebuke temerity.  But though you are master of might, you judge with clemency,  and with much lenience you govern us;  for power, whenever you will, attends you.  And you taught your people, by these deeds,  that those who are just must be kind;  and you gave your children good ground for hope  that you would permit repentance for their sins.  This is the Word of the Lord.

1 Qari   -   Għerf 12, 13, 16-19

M'hemmx Alla ieħor ħliefek, li jieħu ħsieb kollox  biex  ikollok turih li ma qjatx il-ħaqq ħażin. Għax is-setgħa tiegħek hi l-għajn tal-ġustizzja, u, għax int Sid ta' kollox, lil kulħadd tagħder.  Int turi saħħtek ma' min ma jemminx fil-kobor ta' setegħtek; u trażżan 'il dawk li, għalkemm jafuha, iqumu kontriha. Għax sid il-qawwa, int tagħmel il-ħaqq bil-ħniena;   lilna tmexxina bi tjieba kbira.  Għalkemm għandek is-setgħa, issibha wkoll meta tridha.  B'dan l-għemil int għallimt lill-poplu tiegħek,  li l-ġust għandu jkun twajjeb.  Din hi t-tama sabiħa li inti tajt lil uliedek,  li inti tagħti żmien għall-indiema ta' dnubiethom.  Il-Kelma tal-Mulej

Responsorial Psalm   -  psalm 86:5-6, 9-10, 15-16

R/ (5a) Lord, you are good and forgiving.

You, O LORD, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.                             R/

All the nations you have made shall come
and worship you, O LORD,
and glorify your name.
For you are great, and you do wondrous deeds;
you alone are God.                                                                         R/

You, O LORD, are a God merciful and gracious,
slow to anger, abounding in kindness and fidelity.
Turn toward me, and have pity on me;
give your strength to your servant.                                         R/

Salm Responsorjali                    -         Salm 85 (86)

                R/   Mulej, inti twajjeb u taħfer

Int, Sidi, twajjeb u taħfer,

kollok tjieba għal kull min isajjaħlek.

Agħti widen, Mulej, għat-talba tiegħi,

isma' l-leħen ta' l-ilfiq tiegħi.                                     R/

Il-ġnus kollha, li għamilt, jiġu jinxteħtu quddiemek,

u jsebbħu ismek, Sidi.

Għax kbir int, u għemejjel ta' l-għaġeb tagħmel; 

int waħdek Alla!               `                                              R/

Int, Alla Sidi, ħanin u twajjeb,

iddum biex tagħdab, kollok tjieba u fedelta',

Ħares lejja u ħenn għalija,

Agħti qawwa lill-qaddej tiegħek.                             R/

Reading 2                romans 8:26-27

Brothers and sisters:  The Spirit comes to the aid of our weakness;  for we do not know how to pray as we ought,  but the Spirit himself intercedes with inexpressible groanings.  And the one who searches hearts knows what is the intention of the Spirit, because he intercedes for the holy ones  according to God’s will.  This is the Word of the Lord.

2  Qari       -   Ittra lir-Rumani 8, 26-27

Ħuti, l-Ispirtu, min-naħa tiegħu, jgħinna fin-nuqqas  ta' ħila tagħna.  Għax aħna anqas biss nafu nitolbu  kif imiss, imma l-Ispirtu stess jidħol għalina bit-talb  tiegħu bi tnehid li ma jistax jitfisser bil-kliem; u Alla, li l-ħarsa tiegħu tinfed il-qlub, jaf x'inhi x-xewqa ta' l-Ispirtu; bit-talb tiegħu jidħol għall- qaddissin skond ma jrid Alla. Il-Kelma tal-Mulej

Gospel                                  matthew 13:24-43

Jesus proposed another parable to the crowds, saying: “The kingdom of heaven may be likened  to a man who sowed good seed in his field.   While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off.  When the crop grew and bore fruit, the weeds appeared as well.  The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field?   Where have the weeds come from?’ He answered, ‘An enemy has done this.’  His slaves said to him,‘Do you want us to go and pull them up?’  He replied, ‘No, if you pull up the weeds you might uproot the  wheat along with them. Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”’”  He proposed another parable to them. “The kingdom of heaven is like a  mustard seed that a person took and sowed in a field.  It is the smallest of  all the seeds, yet when full-grown it is the largest of plants.  It becomes a  large bush, and the ‘birds of the sky come and dwell in its branches.’”  He spoke to them another parable. “The kingdom of heaven is like yeast that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.”  All these things Jesus spoke to the crowds in parables. He spoke to them only in parables, to fulfill what had been said through the prophet: I will open my mouth in parables  I will announce what has lain hidden from the foundation of the world.   Then, dismissing the crowds, he went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.”  He said in reply, “He who sows good seed is the Son of Man, the field is the world, the good seed the children of the kingdom.  The weeds are the children of the evil one,  and the enemy who sows them is the devil.  The harvest is the end of the age, and the harvesters are angels.   Just as weeds are  collected and burned up with fire,  so will it be at the end of the age.  The Son of Man will send his angels, and they will collect out of his kingdom  all who cause others to sin and all evildoers.   They will throw them into the fiery furnace,  where there will be wailing and grinding of teeth.   Then the righteous will shine like the sun  in the kingdom of their   Father. Whoever has ears ought to hear.”   This is the Word of the Lord.

L-Evanġelju  -     skond San Mattew 13, 24-43

F'dak iż-żmien, Ġesu' qal lin-nies din il-parabbola: "Is-saltna tas-Smewwiet tixbaħ lil wieħed raġel li żara' żerriegħa tajba fl-għalqa tiegħu.  Iżda xħin in-nies kienu reqdin, ġie l-għadu tiegħu, żara' s-sikrana qalb il-qamħ u telaq.   Meta mbagħad  il-qamħ nibet u ħareġ is-sbul, tfaċċat ukoll is-sikrana. Resqu l-qaddejja fuq is-sid l-għalqa u qalulu: "Sinjur, int mhux  żerriegħa tajba żrajt fl-għalqa tiegħek?  Mela din is-sikrana mnejn ġiet?   Iżda hu qalilhom:  Dil-biċċa għamilhieli xi għadu tiegħi.""Tridx immorru  niġbruha?"  qalulu l-qaddejja."Le qalilhom, għax intom u tiġbru s-sikrana  għandkom mnejn taqilgħu magħha il-qamħ ukoll.  Erħulhom jikbru  t-tnejn flimkien sal-ħsad; meta mbagħad jasal il-ħsad, ngħid lill-ħassada:  Iġbru s-sikrana l-ewwel, u orbtuha qatta qatta għall-ħruq, imbagħad   qiegħdu l-qamħ fil-maħżem tiegħi."   Ġibilhom parabbola oħra u qalilhom:  "Is-Saltna tas-Smewwiet tixbaħ lil  żerriegħa tal-mustarda,li wieħed raġel ikun qabad u żeragħha fl-għalqa tiegħu.  Hija tabilħaqq l-iżgħar waħda fost iż-żrieragħ kollha, iżda meta tikber, tkun  l-akbar waħda fost il-ħxejjex u ssir  siġra, hekk li l-għasafar tal-ajru jiġu jbejtu  fil-friegħ tagħha."  Qalilhom parabbola oħra:  "Is-Saltan tas-Smewwiet tixbaħ lil ftit ħmira li waħda  mara tkun qabdet u ħalltet ma' tliet sigħan dqiq sa ma tkun għolliet l-għaġna kollha."  Dan kollu Ġesu' qalu bil-parabboli lin-nies, u mingħajr xi parabbola ma kienx  ikellimhom, biex hekk iseħħ dak li kien ingħad permezz tal-profeta meta qal: "Nifitaħ follmi bil-parabboli, nitkellem fuq ħwejjeġ moħbij sa mit-twaqqif tad-dinja."  Imbagħad ħalla n-nies u mar id-dar.  Resqu lejħ id-dixxipli tiegħu u qalulu:  "Fissrhielna l-parabbola tas-sikrana fl-għalqa."   U weġibhom:  "Dak li jiżra  ż-żerriegħa tajba huwa Bin il-bniedem.  L-għalqa hija d-dinja;  iż-żerriegħa  t-tajba  huma wlied is-Saltna; is-sikrana huma wlied il-Ħażen, u l-għadu li  żeragħha huwa x-Xitan.  Il-ħsad ifisser tmiem id-dinja, u l-ħassada l-anġli.   Mela bħalma s-sikrana jiġbruha  u jaħarquha fin-nar, hekk isir fi tmiem id-dinja. Bin il-bnedem jibgħad l-anġli tiegħu, u huma jiġbru barra mis-Saltan tiegħu kull  ma jġib it-tfixkil u kull min jagħmel il-ħażen, u jixħtuhom fil-ħuġġieġa tan-nar, hemmhekk ikun hemm il-biki u t-tgħażżiż tas-snien.  Imbagħad il-ġusti jsiru jiddu  bħax-xemx, fis-Saltna ta' Missierhom.  Min għandu widnejn, ħa jisma!" Il-Kelma tal-Mulej

//////////////////////////

COMMENTARY:  

By Father Raniero Cantalamessa, OFM Cap

OF WEEDS AND SEEDS

Jesus sketched the situation of the Church in the world with three parables. The grain of mustard seed that becomes a tree indicates the growth of the Kingdom of God on earth. Also the parable of leaven in the dough signifies the growth of the Kingdom, not so much in extension as in intensity. It indicates the transforming force of the Gospel that raises the dough and prepares it to become bread.  These two parables were easily understood by the disciples, but not so the third, the seeds and the weeds, which Jesus explained to them separately. The sower, he said, was himself, the good seeds were the children of the Kingdom, the bad seeds were the children of the evil one, the field was the world and the harvest was the end of the world.

In antiquity, Jesus' parable was the object of a memorable dispute that it is very important to keep in mind also today. There were sectarian spirits, the Donatists, who resolved the matter in a simplistic way: On one hand was the Church (their church) made up wholly and solely of the perfect; on the other was the world full of children of the evil one, without hope of salvation.

St. Augustine opposed them: The field, he explained, is, indeed, the world, but it is also the Church, the place in which saints and sinners live side-by-side, and in which there is room to grow and to be converted. "The evildoers," he said, "exist in this way either so that they will be converted, or because through them the good exercise patience."

Hence the scandals that every now and then shake the Church should sadden, but not surprise us. The Church is made up of human persons, not wholly and solely of saints. There are weeds also in every one of us, not only in the world and in the Church, and this should render us less ready to point the finger.

To Luther, who rebuked Erasmus of Rotterdam for staying in the Catholic Church notwithstanding her corruption, the latter responded: "I support this Church in the hope that she will become better, because she is also constrained to bear with me in the hope that I will become better."

Perhaps the main subject of the parable, however, is neither the seeds nor the weeds, but God's patience. The liturgy underlines it with the selection of the first reading, which is a hymn to God's strength that is manifested under the form of patience and indulgence. God's patience is not simply patience, namely, awaiting the Day of Judgment so as to punish more severely. It is forbearance, mercy, the will to save.

The parable of the seeds and the weeds lends itself to a wider reflection. One of the principal motives of embarrassment for believers and of rejection of God by nonbelievers has always been the "disorder" that exists in the world. Ecclesiastes, which in so many instances makes itself the spokesman of doubters and skeptics, noted, "There is the same lot for all, for the just and the wicked" (9:2). And, "Under the sun in the judgment place I saw wickedness, and in the seat of justice, iniquity" (3:16).

At all times, iniquity has been seen as triumphant and innocence as humiliated. "However," noted the great orator Bossuet, "so that the world is not believed to be something fixed and secure, note that sometimes the contrary is seen, namely, innocence on the throne and iniquity on the scaffold. "

The response to this scandal was already found by the author of Ecclesiastes: "And I said to myself, both the just and the wicked God will judge, since there is a time for every affair and on every work a judgment" (3:17). It is what Jesus calls in the parable "the time of harvest." In other words, it is a question of finding the precise point of observation in face of the reality, of seeing things in the light of eternity.

It is what happens with certain modern paintings that, seen up close, seem a medley of colors without order or meaning, but seen from the correct distance they reveal a precise and powerful design.

It is not a question of remaining passive and in expectation in face of evil and injustice, but of struggling with all licit means to promote justice and repress injustice and violence. To this effort, which involves men of good will, faith adds assistance and support of inestimable value -- the certainty that the final victory will not be that of injustice and arrogance, but of innocence.

Modern man finds it difficult to accept the idea of God's Last Judgment on the world and history, but in this he contradicts himself because it is he himself who rebels against the idea that injustice has the last word.

In so many millennia of life on earth, man has become accustomed to everything: He has adapted himself to all climates, and immunized himself against so many sicknesses. However, he has never become accustomed to one thing: injustice. He continues to see it as intolerable. And it is to this thirst for justice that the judgment will respond. This will not be willed only by God, but by all men and, paradoxically, even by the ungodly.

"In the day of the universal judgment," says the poet Paul Claudel, "it is not only the Judge who will descend from heaven, but the whole earth will precipitate the encounter."

How much human affairs change when seen from this angle, even those that are happening in the world today! Let us take the phenomenon, which so humiliates and saddens us Italians, of organized crime. Recently, Roberto Saviano's book "Gomorrah," and later the film made about it, documented the degree of odiousness and contempt of others gathered around the heads of these organizations, but also the sense of impotence and almost of resignation of society in face of the phenomenon.

We saw in the past people of the mafia accused of horrible crimes, defend themselves with a smile on their lips, defeating the judges and courts, gaining strength by the lack of evidence. As if, pretending to be candid before the human judges, they resolved everything. If I could address them I would say: Don't delude yourselves, poor unfortunate ones; you haven't accomplished a thing! The real judgment must still begin. You may end your days in liberty, honored, and finally with a splendid religious funeral, after having left hefty donations for charitable works, but you will not have accomplished anything. The true Judge awaits you behind the door, and you can't cheat him. God does not allow himself to be bribed.

Hence, what Jesus says at the end of his explanation of the parable of the weeds should be a reason for consolation for the victims, and of healthy dread for the violent. "Just as the weeds are gathered and burned with the fire, so will it be at the close of the age. The Son of man will send his angels, and they will gather out of his Kingdom all causes of sin and all evildoers, and throw them into the furnace of fire; there men will weep and gnash their teeth. Then the righteous will shine like the sun in the Kingdom of their Father."

[Translation from the Italian original by ZENIT]