Twenty-third Sunday in Ordinary Time

It-23 Ħadd matul is-Sena

Messalin C pp 384

Reading 1       -           WISDOM 9:13-18B

Who can know God’s counsel,  Or who can conceive what the LORD intends? Nor the deliberations of mortals are timid, And unsure are our plans. For the corruptible body burdens the soul and the earthen shelter weighs down the mind that has many concerns.And scarce do we guess the things on earth, and what is within our grasp we find with difficulty; but when things are in heaven, who can search them out? Or who ever knew your counsel, except you had given wisdom and sent your holy spirit from on high? And thus were the paths of those on earth made straight. This is the Word of the Lord.

L-Ewwel Lezzjoni  -  Qari mill-Ktieb tal-Għerf  9, 13-19

Min jista' jagħraf ħsieb Alla?  Min jista' jifhem x'irid il-Mulej? Beżżiegħa huma ħsibijiet il-bnedmin, u kull pjan tagħna mhu xejn fiż-żgur; għax ruħna mtaqqla b'ġisem li jitħassar, u għar-ruħ li taħseb hu piż it-tafal li fih tgħammar. Bilkemm nistgħu nintebħu x'hemm fuq l-art, u bit-tbajtija insibu dak li hu taħt għajnejna; mela min jista' jitkixxef fuq il-ħwejjeġ tas-sema? Min qatt għaraf ir-rieda tiegħek, jekk int innifsek ma tajtux l-għerf, u ma bgħattx fuqu mill-għoli l-ispirtu qaddis tiegħek? Hekk saru dritti triqat in-nies tal-art, hekk tgħallmu l-bnedmin dak li jogħġob lilek, u salvaw bis-saħħa tal-għerf. Il-Kelma tal-Mulej

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

R. (1) In every age, O Lord, you have been our refuge.

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 kenn għalina

Int traġġa' l-bnedmin lejn it-trab,

u tgħidilhom:  "Erġgħu lura, intom bnedmin!"

Elf sena huma għalik bħal jum ta' l’ bierah li għadda,

jew bħal sahra tal-lejl.                                        R/

Int taħsadhom, u jisru 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 tiegħek,

biex nifirħu u nithennew ħajjitna kollha.

Ħa tkun fuqna l-grazzja ta' Alla Sidna!

Wettqilna inti x-xogħol  ta' idejna,

wettaq, iva, xogħol idejna.                                  R/

Reading 2                   PHILEMON 9-10, 12-17

I, Paul, an old man,band now also a prisoner for Christ Jesus, urge you on behalf of my child Onesimus, whose father I have become in my imprisonment; I am sending him, that is, my own heart, back to you. I should have liked to retain him for myself, so that he might serve me on your behalf in my imprisonment for the gospel, but I did not want to do anything without your consent, so that the good you do might not be forced but voluntary. Perhaps this is why he was away from you for a while, that you might have him back forever, no longer as a slave but more than a slave, a brother, beloved especially to me, but even more so to you, as a man and in the Lord. So if you regard me as a partner welcome him as you would me. This is the Word of the Lord.

It-Tieni Lezzjoni  -  Qari mill-Ittra ta' San Pawl Appostlu lil Filemon 9b,-10, 12-17

Għażiż, jiena, Pawlu, raġel xwejjaħ, u issa priġunier ta' Kristu Sidna, qiegħed nitolbok bil-ħerqa għal ibni, li jien nissilt fil-ktajjen, għal Oneżimu. Xtaqt kieku żammejtu miegħi, biex, kif jien fil-ħabs għall-Evanġelju, idur bija minflokok hu. Iżda ma ridt nagħmel xejn mingħajr ma nara x'jidhirlek int, biex l-opra tajba tiegħek ma tkunx għamiltha bilfors, imma tkun ħierġa mill-qalb. Għandu mnejn li għalhekk hu telaq minn miegħek, għal ftit, biex inti terġa' tiksbu lura għal dejjem, mhux aktar bħala ilsir, imma xi ħaġa iktar minn ilsir, bħala ħuk għażiż;  għażiż fuq kollox  għalija, imma kemm iktar għalik, skond id-dinja u skont il-Mulej. Int mela, jekk inti qalb waħda miegħi,  ilqgħu bħallikieku kont jien!  Il-Kelma tal-Mulej  

Gospel                                                LUKE 14:25-33

Great crowds were travelling with Jesus, and he turned and addressed them, “If anyone comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple. Whoever does not carry his own cross and come after me Cannot be my disciple.  Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion? Otherwise, after laying the foundation and finding himself  unable to finish the work the onlookers should laugh at him and say, ‘This one began to build but did not have the resources to finish.’ Or what king marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops?  But if not, while he is still far away, he will send a delegation to ask for peace terms. In the same way, anyone of you who does not renounce all his possessions cannot be my disciple.” This is the Word of the Lord.

L-Evangelju  -  Qari skont San Luqa 14, 25-33

F'dak iż-żmien, kotra kbira ta' nies kienet miexja ma' Ġesu'. Hu dar lejhom u qalilhom:  "Min jiġi għandi ma jistax ikun  dixxiplu tiegħi jekk ma jobgħodx lil missieru u 'l ommu u lil martu  u lil ulieidu, 'l ħutu subien u bniet, u saħansitra lilu nnifsu. Min ma jerfax salibu u jimxi warajja ma jistax ikun dixxiplu tiegħi. Għax min minnkom ikun irid jibni torri u ma joqgħodx bilqiegħda  biex  l-ewwel nett iqis in-nefqa, ħalli jara għandux biżżejjed  biex iwassal sal-aħħar? Għax jekk jiġrilu li jqiegħed is-sisien biex imbagħad ma jkunx jista jtemm il-bini, kull min jarah jibda jwaqqgħu għaċ-ċajt u jgħid:  "Dan il-bniedem beda jibni u ma kellux il-ħila jkompli sa l-aħħar." Jew liema sultan, li jkun sejjer jagħmel gwerra kontra sultan ieħor,  ma joqgħodx l-ewwel bilqiegħda biex jara jekk jistax  b'għaxart elef raġel  iħabbatha ma' min ġej għalih b'għoxrin elf ruħ?  Għax inkella, meta l-ieħor ikun għadu  'l bogħod, ikollu jibgħatlu  ambaxxata biex jitolbu l-ftehim għall-paci. Hekk ukoll ħadd ma jista' jkun dixxiplu tiegħi jekk ma jitlaqx ġidu kollu. Il-Kelma tal-Mulej.

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Commentary by Fr Thomas Rosica CSB

To accept Christ is to accept his Cross 

Next Sunday's Gospel passage (Luke 14:25-33) contains a collection of sayings that are peculiar to Luke. Luke has Jesus speak about the demands of discipleship. He gathers three sayings (26-27, 33) and two parables (28-32).

They focus on the total dedication necessary for disciples of Jesus. No attachment to family (26) or possessions (33) can stand in the way of the total commitment demanded of the disciple. Acceptance of the call to be a disciple demands readiness to accept persecution and suffering (27) and a realistic assessment of the hardships and costs (28-32).

The two parables embedded in Sunday's Gospel passage say in their own way what Jesus is saying in the preceding verses: Are you sure you wish to follow me? Is the price more than you are willing to pay? The first parable involves building a tower in a vineyard from which the farmer can stand watch against thieves and foraging animals. The second pictures the royal house where great political issues are settled. But rich and poor, royalty and peasants, have essentially the same decision to make when faced with a major expenditure of time, property, and life itself: Is this cost more than I am able or willing to pay? The decision is no different when one is facing the call to discipleship: The enthusiasm for beginning is there, but do I possess the resources to persevere to completion?

Both parables highlight the need to use wisdom in assessing the cost of discipleship. Both the tower builder and the warring king must calculate the costs and study the risks before making a final decision. The disciple must know that following Christ requires an allegiance that will always be the highest priority. To accept the person of Christ is to accept his cross as well.

The source of our happiness

The author of this first reading from the book of Wisdom (9:13-18) is not dealing with the age-old distinction between what is of the body and what is of the soul (known often as dualism). The view of human nature in the Hebrew Scriptures is not dualistic, even though it is clearly recognized that the limitations of human nature make it impossible for us to fully comprehend the mysteries of God.

As Christians we need not oppose human progress nor reject comforts and pleasures. The believer must assess these within the delicate balance of wisdom and life. This first reading challenges us: Does our happiness come from the mere acquisition of possessions or from sharing and interacting with God and neighbor?

Choosing Christ above all else

In the midst of the many voices clamoring for our time, money, allegiance and attention, we are called to choose Christ to the complete dispossession of all else. This is a great challenge for each of us, especially in our day. We so often define choice not as the freedom to choose one action over another, but as the freedom to choose everything at once. Freedom of choice has come to mean keeping our options open. The tragedy of this condition is that it is literally impossible to "keep our options open" and live lives of any significance.

I have found this to be one of the most difficult aspects of my teaching and pastoral ministry with many young people over the past 20 years: their unwillingness to commit to anything, to take risks, or to follow through on commitments already made. The obvious problem is that it is impossible to make any choice without consequences that rule out other options. Every choice we make automatically excludes other choices. This choosing is essential and even desirable for a meaningful life.

One mission or 1,000 options

One of the clearest teachings of this point was made by Australian Cardinal George Pell during his outstanding homily at the Opening Mass for World Youth Day 2008

 in Sydney, on July 15, 2008.

Cardinal Pell spoke to the throng of over 150,000 young people from throughout the world about their mission in life: "Don't spend your life sitting on the fence, keeping your options open, because only commitments bring fulfillment. Happiness comes from meeting our obligations, doing our duty, especially in small matters and regularly, so we can rise to meet the harder challenges. Many have found their life's calling at World Youth Days." Cardinal Pell's stirring words still ring in my ears eight years later: "One mission is better than a thousand options."

True wisdom and freedom

In the midst of our chaotic lives Jesus stops and says, "You have to choose." In his call to authentic discipleship, Christ challenges our most precious loyalties. As there can be no other gods before the God of Israel, there can be no other loves before Christ. Thus, there is a cost to following Jesus, and the curious and half-hearted should take notice. Discipleship may cost us everything, but will gain for us all that will ever matter. Only then will we be truly wise and truly free.

The claim of Christ and the Gospel

Luke emphasizes that Jesus does not like compromises and requires a commitment of the whole person, a decisive detachment from any nostalgia for the past, from family demands, from material possessions (cf. Luke 9:57-62; 14:26-33). To the call to cross bearing, already issued in 9:23, is joined the almost frightening demand to hate one's family and one's own life (26).

To hate is a Semitic expression meaning to turn away from, to detach oneself from someone or something. There is nothing of that emotion we experience in the expression "I hate you." Were that the case, then Verse 26 alone would cancel all the calls to love, to care, to nourish, especially one's own family found throughout the New Testament. And to hate one's own life is not a call for self-loathing and self-destruction. What is demanded of disciples, however, is that in the network of many loyalties in which all of us live, the claim of Christ and the Gospel not only takes precedence but also, in fact, redefines the others. This can and will necessarily involve some detaching, some turning away.

To be a Christian for Luke means to follow Jesus on the path that he takes (9:57; 10:38; 13:22; 14:25). It is Jesus himself who takes the initiative and calls us to follow him, and he does it decisively, unmistakably, thus showing his extraordinary identity, his mystery of being the Son who knows the Father and reveals him (10:22). Jesus speaks to all those who walked with him at that moment in history, and to those of us who walk with him today: "Think about what you are doing and decide if you are willing to stay with me all the way." Human beings will always be tempted to lessen the radical demands of the Gospel and to adapt them to our own weaknesses, or to give up the path undertaken. But the authenticity and quality of the Christian community's life depends precisely on this. A Church that lives by compromise would be like salt that has lost its taste (14:34-35).

A compassionate portrayal of the disciples

To be called does not require perfection on our behalf, only fidelity and holy listening. Samuel and the prophets of Israel, Martha, Mary and Lazarus of Bethany, the fishermen of Galilee and even the tax collectors that Jesus called were certainly not called because of their qualifications or achievements. Paul says that Jesus calls "the foolish," so that the wise will be shamed. The Gospel portrayal of the disciples is compassionate because it makes a place for people who struggle to reach their dreams, for people who at times forget their call to greatness. We will never be the same because Jesus has called us, loved us, changed us and made us into his image. Because he has called us, we have no choice but to call others to accept the Gospel and follow him.

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The humble and the proud

Twenty-second Sunday in Ordinary Time

It-22 Ħadd matul is-Sena – Sena 'Ċ'

Umilta’ u Suppervja

Messalin C pp378

Reading 1  -  SIRACH  3:17-18, 20, 28-29

My child, conduct your affairs with humility, and you will be loved more than a giver of gifts. Humble yourself the more, the greater you are, and you will find favor with God. What is too sublime for you, seek not, into things beyond your strength search not. The mind of a sage appreciates proverbs, and an attentive ear is the joy of the wise.  Water quenches a flaming fire, and alms atone for sins.The Word of the Lord.

L-Ewwel Qari  -  Qari mill-Ktieb ta’ Bin Sirak 3, 17-20, 28-29

Ibni, kun ġwejjed fix-xogħol li tagħmel, u tkun maħbub iktar minn wieħed milqugħ min-nies. Akbar m'int, iktar għandek iċċekken, ruħek, U  ssib grazzja  quddiem il-Mulej. Ħafna huma l-imkabbrin u l-imsebbħin, imma l-Mulej jikxef lill-umli l-misteri tiegħu. Għax kbira hi s-setgħa tal-Mulej, imma msebbaħ min-nies umli. M'hemmx duwa għall-bniedem kollu kburija, għax din ħaxixa ħażina b'għeruqha mxenxla fih.  Min għandu l-għerf jifhem il-proverbji u l-għaref ħerqan li jkollu min jisimgħu. Il-Kelma tal-Mulej

Responsorial Psalm   -    PSALM 68:4-5, 6-7, 10-11

R/.  God, in your goodness, you have made a home for the poor.

The just rejoice and exult before God;
they are glad and rejoice.
Sing to God, chant praise to his name;
whose name is the LORD.                                            R/

The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.                            R/

A bountiful rain you showered down, O God, upon your inheritance;
you restored the land when it languished;
your flock settled in it;
in your goodness, O God, you provided it for the needy.   R/

Salm Responsorjali -  SALM 67.          

R/   ) Alla, int hejjejt dar ghall-fqajjar

Il-ġusti jithennew quddiem Alla,

jifirħu u jaqbżu bil-ferħ.

Għannu lil Alla, faħħru ismu,

Tgħaxxqu fil-Mulej, aqbżu bil-ferħ quddiemu!             R/

Missier l-iltiema u difensur tar-romol,

hekk hu Alla fl-għamara mqaddsa tiegħu.

Alla jagħti d-dar lil dawk li huma weħidhom,

U lill-ħabsin bir-riżq joħroġhom.                                  R/

Xita bil-kotra inti bgħatt, O Alla, fuq l-art, wirt tiegħek,

U meta kienet bil-għatx inti ħjejtha.

Il-poplu tiegħek għammar fiha;

fi tjubitek o Alla, għall-fqajjar ħejjejtha,.                    R/

Reading 2                         HEBREWS 12:18-19, 22-24A

Brothers and sisters: You have not approached that which could be touched and a blazing fire and gloomy darkness and storm and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them. No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering, and the assembly of the firstborn enrolled in heaven, and God the judge of all, and the spirits of the just made perfect, and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel. This is the Word of the Lord.

It-Tieni Qari  -  mill-Ittra lil-Lhud 12, 18-19, 22-24

Ħuti,  intom ma rsaqtux lejn in-nar materjali u jħeġġeġ tas-Sinaj;lejn dak is-swied u d-dlam u r-riefnu; lejn dak id-daqq tat-tromba u l-ħoss ta' kliem, li dawk li kienu jisimgħuh talbu bil-ħerqa biex  ma jkellimhomx aktar. Imma intom ersaqtu lejn il-muntanja ta’ Sijon u lejn il-belt ta’ Alla l-ħaj, li hi Ġerusalem tas-Sema; ersaqtu lejn eluf ta’ anġli f’ġemgħa ferrieħa, lejn il-ġemgħa tal-ulied ewlenin li isimhom hu miktub fis-sema,  lejn Alla, l-imħallef ta’ kulħadd; lejn l-erwieħ ta’ nies tajba u perfetti; lejn Ġesu’, il-medjatur ta’ patt ġdid. Il-Kelma tal-Mulej

Gospel                                                LUKE 14:1, 7-14

On a sabbath Jesus went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. He told a parable to those who had been invited, noticing how they were choosing the places of honour at the table.“When you are invited by someone to a wedding banquet, do not recline at table in the place of honour. A more distinguished guest than you may have been invited by him, and the host who invited both of you may approach you and say, ‘Give your place to this man,’ and then you would proceed with embarrassment o take the lowest place. Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table. For every one who exalts himself will be humbled, but the one who humbles himself will be exalted.” Then he said to the host who invited him, “When you hold a lunch or a dinner, o not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous.” This is the Word of the Lord.

L-Evangelju  -  Qari  skont San Luqa 14, 1, 7-14

Darba, kien is-Sibt, Ġesu’ daħal għand wieħed mill-kapijiet tal-Fariżej biex jiekol għandu, u huma qagħdu għajnejhom fih. Billi ra b’għajnejh kif il-mistednin bdew jagħżlu l-postijiet ta’ quddiem fil-mejda,   qalilhom din il-parabbola: “Meta wieħed jistiednek għall-festa tat-tieġ, tmurx toqgħod fil-post  ta’ quddiem,  li ma jkunx hemm xi mistieden aqwa minnek mistieden minnu, u dak li jkun stieden lilek u lilu jiġu fuqek igħidlek, "Agħti l-post lil dan,"  u int imbagħad, b’regħxa ta’ mistħija fuqek,  ikollok tieħu l-post ta’ l-aħħar. Għall-kuntrarju, meta tkun mistieden, mur inxteħet fil-post ta’ l-aħħar, biex meta jiġi dak li stiednek,  jgħidlek,  "Ħabib, itla’ f’post ‘il fuq."   U dan ikun ta’ġieħ għalik quddiem dawk kollha li  jkunu fil-mejda miegħek.  Għax kull min jitkabbar, jiċċekken; u min jiċċekken, jitkabbar.” Imbaghad qal ukoll lil dak li kien stiednu:  “Meta tagħti ikla jew pranzu, tistedinx lil-ħbiebek jew lil ħutek jew lil qrabatek, anqas ġirien għonja,  għax għandhom mnejn imbagħad jistiednu lilek huma, u hekk iroddulek il-pjaċir li tkun għamiltilhom. Għall-kuntrarju,  meta tagħmel ikla, stieden il-foqra, Il-magħtubin, iz-zopop u l-għomja, u ħieni int, għax dawn ma għandhomx minn fejn iroddulek pjaċir bi pjaċir, imma jroddhulek   Alla meta l-ġusti jqumu għall-ħajja!” Il-Kelma tal-Mulej

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Commentary by Fr Thomas Rosica

Table Talk and Etiquette in Luke

Jesus' most important teaching moments in Luke's Gospel take place at meals, parties, and celebrations, and we learn that each meal has a far greater significance than simply eating and drinking with others.

Next Sunday's table talk takes place in the context of the journey up to Jerusalem begun at 9:51. Nothing can be more serious for Luke than a dining table. Both the Eucharist and the revelations of the Risen Christ occur there (24:28-32). It was while eating together that Christ gave his disciples the promise of the Holy Spirit and their commission (Acts 1:8), and it was by table fellowship that Jews and Gentiles were able to be the Church (Acts 10:9-16; 11:1-18).

Table fellowship laden with meaning

Sunday's banquet scene found only in Luke (14:1; 7-14), provides the opportunity for Jesus' teachings on humility and presents a setting to display Luke's interest in Jesus' attitude toward the rich and the poor. For Judaism, for Jesus and for the early church, table fellowship was laden with very important religious, social and economic meanings.

Chapter 14:1 sets the stage for Verses 7-11. Jesus is at dinner in the home of a Pharisee and, while there, observes the social behavior of both guests and their host.  Jesus' attention to and observation of everyday activity provided him not only insights into the true character of his listeners. but also opportunities to reveal the way life is in the Kingdom of God. The frequent and familiar are not to be overlooked in defining life in God's presence.

God exalts, not humans

What is the central point of this Gospel story? Our human egos are quite clever, and upon hearing that taking a low seat may not only avoid embarrassment but lead to elevation to the head table, many convert the instruction about humility into a new strategy for self-exaltation. Taking the low seat because one is humble is one thing; taking the low seat as a way to move up is another! This entire message can also be ridiculous if there is a mad dash for the lowest place, with ears cocked toward the host, waiting for the call to ascend.

Those who lift themselves up over others will be brought down; those who regard themselves as among the "lowly" -- as human as anyone else -- will be raised up. Raising up and exaltation belong to God; recognition of one's lowliness is the proper stance for human beings. The act of humbling oneself is not something for its own sake, but for the sake either of God or of Christ.

Sunday's first reading from the book of Sirach (3:17-18, 20, 28-29) speaks about authentic humility that gives a true estimate of self (7-19). Through it a man performs duty, avoids what is beyond his understanding and strength (20-22). Pride, however, begets false greatness, misjudgment, stubbornness, sorrow, affliction and perdition (3:23-27).

The only real security

The rich, the powerful, and the 'just' find it very difficult to be humbly open to God; they are full of confidence in their own treasures and securities. The only real security is the one based on friendship with God and service of God: to be a servant of human beings and of God after the example of Jesus of Nazareth. Exalting oneself is a form of self-reliance as opposed to reliance on God. This makes clear why being rich, prosperous, satisfied almost naturally imply being arrogant, proud, godless.

The second lesson of Sunday's Gospel goes against the accepted, normal practice of inviting only those who can be expected to return the favour in one form or another. Jesus reverses this norm: Do not invite to share a meal with you those who will some day reciprocate and even outdo you; instead, invite those who are never invited out -- the poor, those who live on the fringes of society, and those from whom no favours can be expected.

Etiquette "chez" Luke

Being a host carries with it many pleasant and positive connotations: friendliness, generosity, graciousness and concern for the comfort of others. However Jesus also observes (Luke 14:12-14) that hosting can be distorted and terribly misused when the host does his/her work with strings attached! A host who expects a return on his or her behavior will not offer service or food to those who cannot repay, and so guest lists consist only of persons who are able to return the favour.

Jesus calls for "kingdom behavior": inviting those with neither property nor place in society. God is our ultimate host, and we, as hosts are really behaving as guests, making no claims, setting no conditions, expecting no return. Luke's fourfold list of the poor, the maimed, the lame and blind (13) is no surprise to the reader. We knew about these people since Mary sang about them in her Magnificat at the beginning of this Gospel (Luke 1:46-55) and Jesus addressed them in his inaugural sermon in the Nazareth synagogue (Luke 4:16-30).

Jesus impropriety and lax mercy

As with so many things he did, Jesus' befriending such types of people and eating with them angered his opponents. They murmured against him: "He has gone in to be a guest of a man who is a sinner," or "Look at him who eats with tax-collectors and prostitutes!" But where others saw only sinners, people on the fringe, public pariahs to be hated and isolated, Jesus saw something else. He saw human beings, perhaps people trapped in their own failure, desperately trying to be something better, awkwardly trying to make amends for a life of injustice. Jesus of Nazareth would exclaim: "Today salvation has come to this house, since this man also is a son of Abraham. For the Son of Man came to seek and to save the lost."

To seek and save the lost, to exalt the poor and the lowly, to humble the rich, godless, haughty and arrogant, this was Jesus' ministry. His opponents took offense at all this impropriety and lax mercy. All of those who Jesus recommends to be on our invitation lists are those who will receive the places of honor in the banquet of the kingdom: the poor, those who are maimed, lame, blind, gentiles, those who cannot repay us, who because of their status had not been allowed entrance into the center of the old Temple. But the walls of the new temple were to exclude no one.

Cardinal Newman's weapons of saints

It is good to conclude by reflecting on the words of Blessed John Henry Cardinal Newman in one of his memorable sermons on Sunday's Gospel entitled: "The Weapons of Saints."

He writes:

"There is a mysterious connexion between real advancement and self-abasement. If you minister to the humble and despised, if you feed the hungry, tend the sick, succour the distressed; if you bear with the forward, submit to insult, endure ingratitude, render good for evil, you are, as by a divine charm, getting power over the world and rising among the creatures. God has established this law. Thus He does His wonderful works. His instruments are poor and despised; the world hardly knows their names, or not at all. They are busied about what the world thinks petty actions, and no one minds them. They are apparently set on no great works; nothing is seen to come of what they do: they seem to fail. Nay, even as regards religious objects which they themselves profess to desire, there is no natural and visible connexion between their doings and sufferings and these desirable ends; but there is an unseen connexion in the kingdom of God. They rise by falling. Plainly so, for no condescension can be so great as that of our Lord Himself. Now the more they abase themselves the more like they are to Him; and the more like they are to Him, the greater must be their power with Him."

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ARE YOU SAVED?

Twenty-first Sunday in Ordinary Time

Il-21 Ħadd matul is-Sena   -  Sena 'Ċ'

Messalin 'C' pp 372

 

Reading 1   -   Isaiah 66:18-21

Thus says the LORD: I know their works and their thoughts, and I come to gather nations of every language; they shall come and see my glory.  I will set a sign among them; from them I will send fugitives to the nations: to Tarshish, Put and Lud, Mosoch, Tubal and Javan, to the distant coastlands that have never heard of my fame, or seen my glory;  and they shall proclaim my glory among the nations. They shall bring all your brothers and sisters from all the nations as an offering to the LORD, on horses and in chariots, in carts, upon mules and dromedaries, to Jerusalem, my holy mountain, says the LORD, just as the Israelites bring their offering to the house of the LORD in clean vessels.  Some of these I will take as priests and Levites, says the LORD. This is the Word of The Lord.

L-Ewwel Qari   -   Qari mill-Ktieb tal-Profeta Isaija 66, 18-21

Dan igħid il-Mulej: Għad niġi niġbor il-ġnus kollha, u l-popli ta’ kull ilsien; dawn jiġu u jaraw is-sebħ tiegħi. Jiena ngħolli għalihom sinjal, u nibgħat lil xi wħud mill-fdal ta’ Israel  ġħand il-ġnus, f’Tarsis, Put, Lud u Mesek, Ros, Tubal u Ġawan, u lejn ix-xtut imbiegħda li qatt ma semgħu bija, u qatt ma raw is-sebħ tiegħi, u huma jxandru  s-sebħ tiegħi qalb il-ġnus. U jġibu lil ħutkom kollha minn kull ġens,bħala offerta lill-Mulej; iġubhom fuq żwiemel u karrijiet, fuq suġġetti u bgħula u iġmla, għal fuq il-muntanja qaddisa tiegħi, ’Ġerusalem,  jgħid il-Mulej:  bħalma wlied  Israel  iġibu l-offerti tal-qmuħ tagħhom f’ ġarar indaf fit-Tempju tal-Mulej. U lil xi wħud minnhom neħodhom b’qassisin u leviti, igħid il-Mulej. Il-Kelma tal-Mulej

Responsorial Psalm       -       PSALM 117:1, 2

R. (Mk 16:15) Go out to all the world and tell the Good News.

Praise the LORD all you nations;
glorify him, all you peoples                                          R/

For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.            R/

Salm Responsorjali  -   Salm  116

            R/  Morru fid-dinja kollha, xandru l-Evanġelju

Faħħru  l-Mulej, intom ġnus kollha,

sebbħuh, intom  popli kollha.                          R/

Għax kbira hi it-tjieba tiegħu magħna,

il-fedelta’ tal-Mulej tibqa' għal dejjem               R/

Reading 2       -   Hebrews 12:5-7, 11-13

Brothers and sisters, You have forgotten the exhortation addressed to you as children: “My son, do not disdain the discipline of the Lord or lose heart when reproved by him; for whom the Lord loves, he disciplines; he scourges every son he acknowledges.” Endure your trials as “discipline”; God treats you as sons.  For what “son” is there whom his father does not discipline? At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.  So strengthen your drooping hands and your weak knees.  Make straight paths for your feet, that what is lame may not be disjointed but healed. This is the Word of The Lord.

It-Tieni Qari    -  mill-Ittra lil-Lhud 12, 5-7.11-13

Ħuti, insejtuha għalkollox il-kelma ta’ twissija li qalilkom  ta' wlied li intom: “Ibni, la twarrabx it-twiddib tal-Mulej, u la taqtax qalbek meta jċanfrek; għax il-Mulej iwiddeb ‘il min iħobb, jolqot lil kull min jilqa’ b’ibnu.” Hu għall-edukazzjoni tagħkom li intom qegħdin tbatu! Alla qiegħed jimxi magħkom ta’ wlied. Min hu dak l-iben li missieru ma jwiddbux? Tassew li bħalissa kull twiddiba ma tferraħniex,  Imma  tnikkitna;  iżda mbagħad,  lil dawk li jkunu tħarrġu biha, hija  troddilhom il-frott ta’ ħajja mimlija  bis-sliem u l-ġustizzja.    Mela erfgħu l-idejn merħija u  l-irkobbtejn mitluqa tagħkom,  biex min hu zopp, ma  joħroġx mit-triq, imma  jerġa’ jieħu saħħtu. Il-Kelma tal-Mulej

Gospel        -      Luke 13:22-30

Jesus passed through towns and villages, teaching as he went and making his way to Jerusalem.  Someone asked him, “Lord, will only a few people be saved?”  He answered them, “Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.  After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from. And you will say, ‘We ate and drank in your company and you taught in our streets.’ Then he will say to you, ‘I do not know where you are from.  Depart from me, all you evildoers!’ And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.  For behold, some are last who will be first, and some are first who will be last.” This is the Word of The Lord.

L-Evanġelju   -   Qari skont’  San Luqa 13, 22-30

F’dak iż-żmien,  huwa u sejjer lejn Ġerusalemm, Ġesu’ għadda jgħallem f’xi bliet u rħula. U kien hemm wieħed qallu:  “Mulej, jaqaw ftit huma dawk li jsalvaw?” U  huwa weġibhom:  “Tħabtu biex tidħlu mill-bieb id-dejjaq, għax kif ngħidilkom jien, ħafna  għad ifittxu li jidħlu u ma jirnexxilhomx.  Għax  meta sid id-dar ikun qam jagħlaq il-bieb, intom  tibqgħu barra, u tibdew tħabbtu l-bieb u tgħidu,    "Mulej, iftħilna!"  Iżda hu jweġibkom u jgħid, “Ma nafx minn intom."   Imbagħad taqbdu tgħidulu, "Kilna  u xrobna niegħek aħna, u int għallimt fil-pjazez tagħna."Hu  jwieġeb u jgħidilkom, "Ma nafx mnejn intom; morru  minn quddiemi,  intom ilkoll li tagħmlu dak li mhux sewwa!’   Hemmhekk ikun hemm il-biki u t-tgħażżiż tas-snien, meta taraw lil Abraham u lil Iżakk u ‘l Ġakobb u l-profeti kollha fis-Saltna ta’ Alla, u intom imkeċċija ‘l barra.  U jiġu nies mill-Lvant u mill-Punent, mit-Tramuntana u n- Nofsinhar, u  joqogħdu għall-mejda fis-Saltna ta’ Alla.  U araw, hawn min hu ta’ l-aħħar u għad ikun l-ewwel, u hawn min hu tal-ewwel u għad ikun l-aħħar. Il-Kelma tal-Mulej
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Commentary by Fr Thomas Rosica

The Door of Opportunity Will Not Remain Forever Open

Though next Sunday’s Gospel (Luke 13:22-30) may well be a loose collection of sayings of Jesus, uttered in several different contexts but brought together here under the general heading of “who will be saved,” the overall tone of Jesus’ meaning is clear: The good news is offered “whole and entire” and must be accepted in the same way.

Jesus words follow upon the parables of the kingdom (Luke 13:18-21) and stress that great effort is required for entrance into the kingdom (13:24) and that there is an urgency to accept the present opportunity to enter because the narrow door will not remain open indefinitely (13:25).

Behind the sayings is the rejection of Jesus and his message by his Jewish contemporaries (13:26) whose places at table in the kingdom will be taken by Gentiles from the four corners of the world (13:29). Those called last (the Gentiles) will precede those to whom the invitation to enter was first extended (the Jews).

Lord, who will be saved?

The question to Jesus really is: “Will only a few be saved?” Jesus answers by saying that the initiation is open but the way into the kingdom is narrow and demands more than casual interest. In fact, the “door of opportunity” will not remain forever open. God’s purpose moves toward the eschaton, and when the door is closed, it is closed.

This door will certainly not be reopened for persons whose only claim is that Jesus once visited their towns and villages or preached in their streets or that they once saw Jesus and a crowd or encountered members of his family. Such appeals are not only futile but also self-incriminating because their opportunities carried obligations.

Added to the pain of sitting before a closed door will be the sight of large numbers who are admitted, not only the expected ones among Israel’s ancient faithful but also the unexpected Gentiles who heard and believed. It provides Israel and us opportunity to assess where we stand in relation to the Kingdom of God.

What does it mean to be saved?

To be saved as Christians, we must acknowledge Jesus now as master. From Sunday’s Gospel we learn that Jesus may not recognize everyone who bears the name “Christian,” but he will recognize immediately all those whose lives bear the stamp of “Christian.” Each of us must re-think whatever notions we have of the kingdom of God, of who will be saved. Those we think least likely to enter may be the first to do so, and vice-versa.

Salvation is a life-long journey and along the way we are found and chosen by God. On the journey we become friends with God and with one another, and enter more deeply into the holy mystery of God. Furthermore, the whole transformative journey is made in love.

Are you saved?

Has anyone ever asked you if you have been saved? Several years ago, I was walking in downtown Toronto to an evening event, dressed in my clerical suit and engrossed in thought when a small group of street people met me and struck up a conversation. “Hey, Reverend, have you been saved?” It was the last thing I needed to hear that evening! I told them that I wasn’t able to answer their question. My mind was on the talk I was to deliver later that evening to Catholic business leaders at a dinner function. One of them replied: “You Catholics aren’t saved, and you don’t know what it means!”

That whole encounter got me thinking. Such questions about being saved are never put to me in theological faculties or Church meetings. I am often asked if I have been saved at downtown street corners, or at the entrance to a large shopping mall in downtown Toronto. I say to myself: “Are they not simply poorly educated, unsophisticated street folks, or fundamentalists who rudely break into my quiet space with their impertinent questions?”

Nevertheless their question is one that must be dealt with, especially for us Catholics who aren’t often versed in the biblical language of salvation and who are not used to providing an answer to such an essential question. The next time we are asked if we have been saved, we might do well to ponder the idea a bit, and we may be pleasantly surprised at the results of our reflections.

The architect of the Christian faith

Next Sunday’s second reading is also worth remembering.  It is from the letter to the Hebrews (12:5-7, 11-13). Here Paul comments that Christian life is to be inspired not only by the Old Testament men and women of faith (12:1), but above all by Jesus. As the architect of Christian faith, he had himself to endure the cross before receiving the glory of his triumph (12:2).

Reflecting on his sufferings should give us courage to continue the struggle, if necessary even to the shedding of blood (12:3-4). Christians should regard their own sufferings as the affectionate correction of the Lord, who loves them as a father loves his children.