Year A
Feast of Christ the King
Ezekiel 34:11-12,15-17; Psalm 22(23):1-3a,5-6; 1 Corinthians 15:20-26,28; Matthew 25:31-36.
Reflection:
At the end of our Liturgical year, the Church invites us to reflect on the image of Jesus Christ, our king. At a time when kings ruled in many countries, the relationship between king and citizens was one of servitude. The king owned, not only the land of his kingdom, but also the people on the land. By declaring that Jesus Christ is our king, we accept to enter into this same relationship with Jesus. Jesus is our Lord; we belong to him. On the day of our Baptism, we are sealed, branded with the mark of Jesus Christ, so that, forever, we belong to his flock.
Paul reminds us what this following of Jesus implies; he is the first one to rise from the dead into the eternal glory. We, members of his body and sheep of his sheepfold, will also participate like him, in his glorious resurrection.
In the gospel reading, Jesus reminds us that the easiest way of recognising him and of following him is by seeing him in the poor and the weak around us. Whatever we do to the least of his sisters and brothers, we do to him. Belonging to his kingdom, we need to reach out and be of service to our sisters and brothers.
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Further Reading.
With the encyclical letter ‘Quas Primas,’ Pope Pius XI in 1925 instituted the feast of Christ the King, in response to growing nationalism and secularism. In 1969, with the motu proprio ‘Mysterii Paschalis,’ St Pope Paul VI gave the celebration a new title: ‘Our Lord Jesus Christ King of the Universe.’ Paul VI also transferred this feast to a new date: the last Sunday of the liturgical year, before a new year begins with the first Sunday in Advent, the earliest date for which is 27th November. Through this choice of date, “the eschatological importance of this Sunday is made clearer.”
In 1926, the year after the institution of this feast, Joseph De Piro published an article ‘The Feast of Christ the King’ in the Almanac.
Who does not recognise the present upheavals? After the war, the whole world remained in utter confusion. A great disorder was the consequence of this terrible scourge. All the peoples were set against each other, trying to destroy one another. Society is corrupted and infected with so many false and deceptive doctrines, seeking to eliminate all good religious feeling, promising peace, which can never be achieved.
The pope recognises very well the present state of the world. He wishes to see all the nations united together in the love of Jesus Christ. Thus he established the feast of Christ, king of all nations. This way, all who are separated from each other may unite under one reign and recognise Jesus as their king. Jesus is the true king as both God and man. As God, he is one with the Heavenly Father; as man, he has all power given him by the Eternal Father. Jesus must be the king of the world and extend his reign over all nations. The world can find peace only in the Kingdom of Jesus Christ, and it is in vain to seek it away from its divine king.
Was not this feast of great importance and really necessary? It shook the world from its ugly state of drowsiness and opened in front of it the true way that leads to peace. It confounded the wicked to the great consolation of the just and encouraged many missionaries to always expand the kingdom of Christ.
Your kingdom come! May the kingdom of Jesus grow and attract to it the whole world which prostrates in adoration of the Divine King, and sing praises due to him, united in love.

Year A
33rd Sunday in Ordinary Time
Proverbs 31:10-13,19-20,30-31; Psalm 127(128):1-5; 1 Thessalonians 5:1-6; Matthew 25:14-30.
Reflection:
The woman in the first reading from the book of Wisdom, and the first two servants in the gospel parable, are praised because they engaged in the gifts they have been entrusted with and produced ‘a hundredfold.’ The third servant in the gospel is condemned because he refuses to participate in the venture proposed to him by the master.
The talents in the gospel parable are by no means small amounts of money. One talent is the equivalent of one hundred days’ worth of wages. The master entrusts his servants with a share in his business and life. To produce a hundredfold is to have the best outcome possible. The reward is to participate in the master’s life in its fullness, the master’s ‘happiness.’
The third servant is chastised because he refused the invitation to participate in the master’s life, hence he has cut off himself from the master’s happiness. Investing in the master’s business is a risk, but if we want to be part of the kingdom, we need to take this risk. We cannot just sit lazily around and still expect our reward.
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Further Reading:
Joseph De Piro was zealous, dedicated, responsible, determined, courageous and consistent. In front of the Maltese Ecclesiastical Tribunal, Dr Alexander Cachia Zammit testified that De Piro had the gifts necessary to face the many difficulties in running the orphanages in his care. On 2nd August 1907 Archbishop Peter Pace, appointed the Servant of God director of Fra Diegu Orphanage. In the letter of appointment, the archbishop referred to several of the virtues of Fr Joseph; among these, he mentioned his zeal. The author of the article ‘Giubileo Sacerdotale,’ published in the journal ‘Malta’ on the 19th April 1927, mentioned ‘the devoted dedication’ of the Servant of God. .
By the year 1920, De Piro was director of Fra Diegu Orphanage, a canon of the chapter of the metropolitan cathedral, a member of the National Assembly, had helped settle the issues around the riots of the 7th June 1919, and was busy looking after his nascent society. He was also nearing the end his two-year term as rector at the major diocesan seminary. Despite this, he possessed such a virtue of responsibility that he did not refrain from giving the archbishop a detailed report about the various aspects of the life at the seminary.
Loreto Rapa, who, as a young boy, had been at the orphanage in Gozo, said that De Piro had three important virtues which helped in his limitless incentive and creativity; among these he mentioned the determination and courage.
The Servant of God lived his determination and courage particularly when dealing with the foundation of his missionary society and during the first years of its existence. The founder encountered many difficulties as he started the Society and assisted it to develop further. The Vatican congregation of Propaganda Fide struggled to understand how the society could be ad gentes and also be destined to work, first and foremost, among Maltese expatriates.
De Piro tried to clarify this a number of times and even visited the Vatican to explain well his plans to the congregation. Although he thought he had made himself clear, the congregation still did not accept De Piro’s society as a one for ‘ad gentes’ countries. The founder was not disheartened and did not give up, rather he kept trying until he his society was approved. This was the fruit of his perseverance, which helped him face this and many other challenges that came his way, such as the departire of several of the first members of his society.
During the ‘Sette Giugno’ riots in 1919, De Piro demonstrated perseverance and consistency. The National Assembly, set up by Sir Filippo Sceberras, was composed of 270 members. During its second meeting, on 7th June 1919, some of the Maltese who were in Valletta demonstrating to obtain their fundamental rights, entered the assembly hall and asked their representatives to intervene on their behalf. Six of those present accepted to mediate between the Maltese and the British government; De Piro was one of those six. Out of these six, only three continued with their endeavours until Sunday, 8th June. On Monday, 9th June, the Servant of God was the only one left to defend the archbishop.
Perseverance, consistency and determination helped De Piro see things through to the end. De Piro also needed a great amount of patience during the first years of the life of his society. Some members of the Maltese clergy did not understand what he wanted to achieve. The Congregation of Propaganda Fide did not understand how he could set up an ‘ad gentes’ society and insist on ministry among Maltese expatriates. After founding the society in 1910, he and the first members had to change their residence three times, as it was not possible to start the building of the main residence until 1932. Many who joined the society left after a few years; even the first priest left the society and was incardinated in the diocese.
When Archbishop Peter Pace appointed the Servant of God as Director of Fra Diegu Orphanage, he referred to De Piro’s gift of prudence. De Piro’s prudence could be observed each time he was embarking on a new project. When started his society, he was quite clear about its aim: he wanted an ‘ad gentes’ religious institute. He wanted this aim to be acheived in stages: the members first had to minister among Maltese expatriates, then, when they were accustomed to working overseas, they would be sent to work in ‘ad gentes’ missions.
The Servant of God was totally dedicated to work in the orphanages; he wanted that the members of his society also shared in the ministry in these charitable institutions, both in Malta and abroad. Still, when the parish priests from the Gozo diocese invited him to take over the administration of the new boys’ orphanage they wanted to start, he did not rush in giving an answer; he wanted to know things more clearly. He accepted to run this orphanage only after he had been given this information.
De Piro was very prudent with regards to the mission in Abyssinia. On 4th March 1927 Fr Angelo Mizzi, the Capuchin priest who was responsible for that mission, wrote to De Piro for the first time, asking him to send members able to teach catechism in that African country. We do not have the letters written in response by the Servant of God to Mizzi, but from Mizzi’s letters we know that De Piro, although for more than 17 years he had been waiting for such an opportunity, proceeded very cautiously. Before taking any action, he wanted to have the necessary information about the Ethiopian mission in general, and what was expected of the member of his society he was sending. When eventually Mizzi invited De Piro to take the responsibility for one of the stations in the Abyssinia mission, the founder was even more cautious. He continuously asked for more information from Mizzi himself. The founder also wrote several letters to Fr Ireneè ofmcap, Fr Joachim ofmcap, and Mgr A. Jarosseu, the bishop responsible for the mission. He also wrote may letters to Br Joseph Caruana, the member who was working in Abyssinia. Furthermore, he was planning to visit the mission in Abyssinia, to see the mission for himself.

Year A
32nd Sunday in Ordinary Time
Wisdom 6:12-16; Psalm 62(63):2-8; 1 Thessalonians 4:13-18; Matthew 25:1-13.
Reflection:
The readings this Sunday encourage us to be wise and to look for wisdom. In scripture, wisdom is not intelligence or academic excellence, but an openness to listen to the word of God and to be ready to participate in the life of God.
In the first reading, from the book of Wisdom, wisdom itself, often characterised as the Spirit of God, goes out looking for those who search for her. Wisdom helps the person who receives it to encounter God and become familiar with his word and his will.
In the gospel parable, Jesus declares that they are wise those who ‘stay awake’ and are prepared to meet the bridegroom. The kingdom of God, living in God’s presence, can only be achieved if we are always awake, waiting to welcome the bridegroom into our lives. If we go to sleep, then the bridegroom will come, and we are left out of the wedding feast. The wise person is prepared and alert, ready to see the signs of God in this life, so that he or she can then be able to enjoy his presence in the fullness of the kingdom.
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Further Reading.
Joseph De Piro did not excel in his studies. Although at the beginning of his studied he had estimated to spend ten years studying in Rome, ending up with a doctorate in Canon Law, in his discernment whether to join the ecclesiastical diplomacy or to live at St Joseph’s Orphanage, he admitted that he was not doing too well in his studies. Yet he had scripture wisdom, the wisdom from the Spirit.
The Servant of God belonged to a noble and wealthy family. In Malta, his family owned houses and mansions at Mdina, Valletta, Attard, Birzebbugia, Lija, Qrendi and St Paul’s Bay. They also owned a house in Rome and one in Florence, Italy. All these were big, well-furnished residences. Joseph’s brothers and sisters, including Fr Sante, had their own spacious and rich mansions. Like his sisters and brothers, Joseph could have owned his own house. Instead, he had at his disposal rooms in his mother’s residences; these rooms were well furnished, with all that was necessary. He did not live in any of these residences, but in the orphanages he was responsible for, or with the members of his society at Mdina, Rabat, or Birkirkara. Unlike the rooms in his mother’s mansions, the rooms he used at the orphanages or in the society’s residences were not well appointed.
Ursola De Piro employed five maidservants and a butler. Even Fr Sante had servants in his two residences. Br Calcedon Zammit, one of the first members of the society, who was himself a cook, said that the servants prepared very good food. Some contemporaries remarked that food in the orphanages and in the houses of the society was good; others disagreed. De Piro had his meals at the orphanages and with the members of his society and shared the same food with them.
When the Servant of God lived with his mother, she looked after his clothes. Francoise Marie Leopardi, one of Joseph’s nieces, said, “his mother ensured that one of her maids (Nuzzi) washed his white vestments and kept his Dean’s vestments in order.” Joseph De Piro did not spend too much time at the family home, and his mother could not look after his daily garments. Some witnesses noted that he always dressed up neatly, but other said the opposite. His niece, Sr Marie De Piro said that, “Once, when my uncle came to see my mother, he was wearing a simple scarf and carried a broken umbrella. It was raining. He was very shabbily dressed, but this did not concern him. We thought that he should be more neatly dressed, not wearing an old overcoat.” Anna Sant Cassia, another niece, said, “… he did not spend money on his own clothes. He kept wearing his clothes as long as they were good.” Anthony Scerri, one of the boys who attended the catechism classes in Mdina, said, Jospeh’s mother “… complained because he did carry himself with the dignity of a monsignor, and his shoes were torn. At times I noticed that his torn shoes. I believe that if he had any money he saved it for the orphanages because he was more concerned about them than about his clothes or shoes.” Fr Alexander Bonnici ofmconv, his biographer, tried to strike a balance between these two groups of witnesses, “he wore a tidy cassock; but the clothes he wore underneath were patched up.”
For De Piro, sacrificing the above-mentioned basic needs effected his health.
Joseph’s relatives, especially his mother, trusted him greatly; he was his mother’s favourite son. Beatrice Cremona, one of grandchildren said that Joseph confided in his mother. She was the first to know about his decision to become a priest, and, he often wrote to his mother from Rome, and often these letters were quite intimate.
When Joseph returned from Switzerland he lived in Qrendi. In 1907 he was appointed director of Fra Diegu Orphanage. A few years later, Ursola thought of promoting her son. Through the archbishop’s secretary, she asked the archbishop to appoint Joseph canon of the metropolitan cathedral. Archbishop Peter Pace agreed and in 1911 Fr Joseph was made a canon of the cathedral, with the title of Monsignor. De Piro was only 33 years old.
The Servant of God could have lived a tranquil, comfortable and challenge-free life. He never declined the support of his relatives in the various ministries he carried out in the local Church, yet, when he started his society, he found little backing from the Church hierarchy and his companion priests. Instead, he met with discouragement from some of the Maltese bishops. Fr John Vella, the first priest-member of the society, said:
“I was asked to visit the Vicar General, Bishop Portelli. ‘You know which society I belong to,’ I said. ‘What a mess!’ Portelli answered…. Bishop Pace did not like to do De Piro any favours. More than once, the founder had asked Pace to approve the habit of the society. Pace always answered him, ‘Let them be an example.’ De Piro wished us to wear the habit; he tried to get this for a long time. The ecclesiastical authorities delayed his progress, they did not express much hope in what De Piro wanted to achieve. Portelli was as sceptic as his predecessor.”
Some young men joined the society started their formation, but left the Society after they got a good education. John Vella joined the society, finished his formation, and was ordained the first priest of the society, but four years later he left the society and became a diocesan priest.
To the above-mentioned challenges, one can add others like lack of money when De Piro needed to find a residence, provide food and clothing for the members of his society. He needed to provide for their academic, spiritual and religious formation and provide for their recreation. He faced the discomfort of not having time for himself, as he had to spend time the members and even to sleep with them. Often he had to travel as most of his work was in the southeastern part of Malta, while the society’s first houses were in Mdina, in the South west of the island. Transport was not comfortable, and De Piro used the public transport. He faced the discomfort of not having companions with whom to share his ideas, the first members were still young and coming from low-income families, and therefore not very educated.
If Joseph De Piro had lived with his family, he would have enjoyed popularity in the Maltese Church and society. Setting up the missionary society meant a detachment from honours and promotions in the Church. In the constitutions he prepared for the members of his society, the founder did not want them to accept any honours. To be an example for them he would have preferred not to have title of Monsignor.
Various civic opportunities would have placed the Servant of God in a highly esteemed position by those around him, with the possibility of becoming influential and powerful in society. Whenever a priest was given civil recognition, he was also promoted in the Church. De Piro was entrusted with several such responsibilities and but he could have been entrusted many more had he not accepted to run the orphanages and to start his society.
Living as a priest in his family environment would have provided the Servant of God with a sense of security; leaving that environment behind, and opting for a life dedicated to the poor and for evangelisation, offered De Piro discouragement, difficulties and opposition.

Year A
31st Sunday in Ordinary Time
Malachi 1:14-2:2.8-10; Psalm 130(131); 1 Thessalonians 2:7-9.13; Matthew 23:1-12.
Reflection:
In the gospel and in the first reading this Sunday, we are reminded that we have only one Father, God who is in heaven, and that on earth, we are all equally sisters and brothers, children on this one Father. Often, in our conversation, we refer to some among us as ‘father.’ This happens especially within family circles, where the male parent is invited to be ‘father’ in the same way as God is Father, guiding and instructing the members of his family with love. Moreover, we also give our spiritual leaders the title of ‘father.’ This title reminds them, and the rest of the community, of the great responsibility they carry as they represent God the Father here on earth among their sisters and brothers. The title ‘father’ does not place them on a pedestal, above the rest of the community, but makes them servants of the community, following the example of Jesus Christ himself.
In the first letter to the Thessalonians, Paul reminds the community that he had lived out God’s motherhood during his ministry in the Church of Thessalonica. In his ministry among them, he was like a mother, caring for her children, feeding them and proclaiming God’s word to them. Paul is a model for all who are called ‘fathers’ here on earth.
The success of ministry is always attributed to God. We are only instruments in God’s hands, and we should always be grateful for the good that happens in our community.
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Further Reading:
Joseph De Piro’s contemporaries felt that he had always been gentle towards them, caring for them like a nurse who tenderly cares for her children. The first members of his society called De Piro ‘Padre,’ or ‘Father.’ He was everything for them and they were totally dependent on him.
Paul shared the gospel of God and his own self with the Church in Thessalonica (cf 1Thess 2:8). Similarly, the founder shared the gospel with the first members. He regularly visited the community at Mdina, and spoke to them about religious life, or the missions. De Piro too shared the gospel with the first members and his very self; he gave them all that he was and had. The members of the society were very dear to De Piro.
Paul was grateful to God for the way the Christians at Thessalonica had received God’s Word (cf 1Thess 2:13). De Piro was always grateful to God and his providence. He had been discerning his vocation since he was 14. For some time he did not think about it anymore, until he wrote the reasons in favour and against the priesthood. In reason five in favour of this call, the Servant of God showed his gratitude to the suffering love of Jesus Christ, “The wish to give myself completely to God, he who has suffered so much for my sins.”
In his sermons, De Piro often spoke about his gratitude towards God and the divine love. This can be seen especially in his sermons about the Incarnation of the Son of God, the Eucharist, and the Sacred heart of Jesus. Here the whole sermon was an acknowledgement of divine love. Although in his other sermons the Servant of God preached about other topics, he still spoke about the divine love. In the almanac, De Piro published an article called ‘Treasures.’ Here, the Servant of God spoke about some of the gifts given to us by God: faith, fatherland and the virtue of charity. In relation to charity he wrote that it: “… is treasure above all treasures. It is queen among virtues. The fullness of perfection. God himself. Who is like God? Humanity’s first and foremost obligation is to love God our Lord. We owe Him all that we are, and all that we have.”
In the first entry in his diary, Joseph De Piro wrote that after his priestly ordination he desired to return to Malta and form part of the community of priests living at St Joseph’s Orphanage. Later he again mentioned the orphanage, this time speaking about the foundation of his missionary society. Here he clearly acknowledged that this congregation was not his but God’s initiative, “in this orphanage, God, wants to start a congregation in Malta.”
The founder also spoke about his gratitude towards God in his letters to the diocesan and the Vatican officials. In a brief note about the history of the society, written on 22nd August 1916, the founder wrote, “… Divine Providence did not fail to soothe our troubles by including sweet consolations among our setbacks….”
In his letters he often used expressions like: ‘thanks to God’ and ‘I thank Divine Providence.’
Francis Scerri, a lay catechist at the Birkirkara Oratory, spoke about De Piro’s acknowledgement of God’s help in his life, “Whenever he finished something, he went to the chapel to pray.”
De Piro’s acknowledgement of God’s help in the life of the society is witnessed most clearly in the quote from Psalm 127(126):1 at the opening of each one of the three sections of the constitutions, “Unless the Lord builds the house, those who build it labour in vain.”

Year A
30th Sunday in Ordinary Time
Exodus 22:20-26; Psalm 17(18):2-4,47,51; 1 Thessalonians 1:5-10; Matthew 22:34-40.
Reflection:
On this fourth Sunday of October, the Church celebrates the Mission Sunday, a day when we are encouraged to pray for the continued spread of the good news.
In the first reading of the 30th Sunday in Ordinary Time, Moses encourages his people to always look after the poor, the widow and the orphan, among the people. This is one way of showing our commitment to God.
Jesus picks up the same theme in the gospel when he is asked about the first commandment in the Law. He tells the Pharisees and the Sadducees that the most important commandment is to love God and to love the neighbour as oneself.
While normally we would associate charity with helping those who are poor and homeless, it is also charitable to reach out to those who are spiritually poor, because they have not yet heard the good news.
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Further Reading:
While at times it is difficult to associate any of De Piro’s writings with the Sunday readings, this is certainly not so on Mission Sunday. Martin Cilia wrote about the missionary aspect of the Church in his book ‘Found among sinners’ (Malta 2010, pp. 45-68), and Tony Sciberras wrote about this topic in chapter 3 of his book ‘The incarnational aspect of the spirituality of Joseph De Piro.’ The material for today’s reflection will be taken from the constitutions written by De Piro for his society; he wrote about missionary activity in the section about the ministry of his society and again in the section about the religious vows.
Missionary activity is the first among the list of ministries to be carried out by De Piro’s society, “… evangelisation is one of our main ministries ….” The founder did not want to put any geographical limits to the evangelisation carried out by his society, he wanted the members to “… save people by helping those nations who lacked workers of the gospel.…”
In the section about the vow of missionary service, the founder emphasised the unconditional consecration of the members of his society, “… the vow of mission obliges everyone to be always ready to go to any part of the world.”
Missionaries are to respect the ministry of the parish. “In our churches, besides preaching, the sacrament of reconciliation and other ministries, the missionaries are to perform those activities that are required of a parish.…”
The missionaries should always obey the local bishop, and work “… always according to the local bishop’s wishes.”
They are to be accountable to their immediate superior within the society. In his constitutions, De Piro emphasised accountability of the members. He demanded it both from formators and from those in the parishes. He also requested it from all who were working in ‘ad gentes’ activities.
“Every week, the superior of the mission, is to inform his immediate superior about all noteworthy happenings in the mission, and to ask his advice and direction. The same applies to those who, because of their ministry, do not live within their community.”
De Piro insisted on the prayerful life of the evangeliser, a good support for his evangelisation. If, due of their work, missionaries are deprived of the great benefits of community life, they are to keep alive their desire of their personal perfection; they need to observe better the holy rules of the society, be faithful to the daily meditation, the examination of conscience and other practices of piety.”
De Piro asked the missionaries to pray for evangelisation itself. De Piro was very busy with different ministries, as is well attested by his contemporaries. Each time De Piro wrote about a missionary in the almanac, he always emphasised the need for the missionary to devote himself to his ministry. Yet, the Servant of God believed that: “Unless the Lord builds the house, the builders labour in vain…” (Ps 127:1.) He therefore insisted that the members of his society “… as soon as they are assigned to a mission, they are to welcome this as coming from the hands of Divine Providence, and immediately they are to start to pray for the people they would be evangelising.” Missionaries must continue “… to pray every day for the people in their care…”
Leading by example. Actions speak louder than words! De Piro was convinced of this. After insisting on the importance of prayer, he draws the missionary’s attention to the need to lead a good life. “Once arrived at his place of mission, missionaries need to keep constantly in mind St Paul’s words, ‘we are the aroma of Christ to God’ (2Co:2:15), and be happy with the room, the bed and the food they are offered.”
Even as days go by, members must remember that leading a good life is in itself evangelisation, they “… must be cautious not to give the slightest bad example by the way they live and the way they treat those who they are called to evangelise…”
The founder also emphasised that the evangelisers must be always discreet in their apostolate, very attentive to observe boundaries and not to confuse roles. He spoke about matchmaking, drawing of wills, and being sponsors at Baptisms and Confirmations.
Concerning discretion in evangelisation, the founder wrote, “… they have to be careful not to overstep the red line, and cause spiritual harm for themselves and for others.”
For Joseph De Piro evangelisation entailed the sending of two or more missionaries to a parish or other ministries, to administer the bread of Word of God, and to offer the most Holy Blood of Our Lord Jesus Christ by through the sacraments of Reconciliation and the Eucharist.
The founder wanted his missionaries to evangelise the whole person. He did not want the missionaries to think that evangelisation only dealt with the spiritual aspect of human life. He encouraged his missionaries to provide for the formation of the whole human person of those they evangelised, “missionaries, called to evangelise those who are not Christian, should not refrain from educating them also in social matters; this indeed contributes to their spiritual wellbeing …”
The founder concluded the section about missions by writing to his members about an important attitude in their evangelisation in ‘ad gentes’ countries. “Once through the Lord’s assistance, they have completed their mission, they are to leave the field of evangelisation as soon as is practicable.” De Piro did not want the members of his society to possess those they evangelised. On the contrary, he urged them to leave the place when they would have done their duty.

Year A
29th Sunday in Ordinary Time
Isaiah 45:1,4-6; Psalm 95(96):1,3-5,7-10; 1 Thessalonians 1:1-5; Matthew 22:14-21.
Reflection:
“Is it permissible to pay taxes to Ceaser or not?” the Pharisees and the Herodians asked Jesus in this Sunday’s reading from the gospel according to Matthew. Jesus replied: “Give back to Ceaser what belongs to Ceaser – and to God what belongs to God!” The Roman emperor, whole image was engraved on the coins used in Palestine, represented the government that had conquered the land. Many Jews felt that paying taxes to the Roman government was like a betrayal of their own country. Jesus advocates the payment of taxes and obedience to the legitimate authority, as long as we also give God what carries his image.
In 1923, Joseph De Piro printed an article about obedience to authority, in his almanac. Although the main aim of this annual was missionary animation, De Piro considered this topic to be quite relevant, and included it this publication. De Piro pointed out that “… this principle (respect towards authority) is put aside and forgotten, by most, if not by everyone.”
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Further Readings:
‘Give back to Ceaser what belongs to Ceaser’ (Matthew 22:21).
In Saint Matthew’s gospel, we read that once the Pharisees approached Jesus to ask him whether they should be paying taxes to Caesar or not. They thought that they had put him in a tight corner from which he could not escape. They thought to themselves, if he answers yes, he will lose the respect of the people who saw Roman rule as foreign to them and, he would be pronouncing himself a traitor of his country. If he answered in the negative, he would be declaring himself an enemy of the Romans. Therefore, whichever way he answered, he would be making enemies either with the Jews or with the king. What did Jesus do? Did he avoid the question so as not to make enemies? No! Without worrying about how people would feel about his words, he pronounced these words, which are very salutary to peoples and nations: Give back to Ceaser what belongs to Ceaser – and to God what belongs to God (Mt 22:21).
This response teaches us to respect, and stay under the power that rules us.
This inspiring teaching, while inviting people to respect and submit to the power of this world, elevates them, teaching them also to honour God. We can see this in the words of our father Saint Paul, “all power comes through God.” The earthly king is only an ambassador of the heavenly king. In the letter to Timothy, our father St. Paul asks us to pray for them, because they are sent by God to lead us, and to care for us, not only in temporal things but also in things which lead us to eternal life (cf. 1 Tim 2:1-3).
Jesus was not satisfied to teach us only by word; he also wanted to teach us to respect authority by his example. He was born in a manger, to obey the vain command of the emperor. He died suspended on the cross, without protesting against his false sentence. He performed a miracle, to teach us that we must be very careful to avoid any bad example in this matter. After explaining that he had no duty to pay the temple tax, he told the apostle Peter, “So that we may not cause offense, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin (Jewish money). Take it and give it to them for my tax and yours” (Mt 17:27).
We should behave this way toward these who govern us; we should always follow the teaching and the examples of Our Divine Master. Our words and actions should always be guided by the great principle of respect and honour towards authority. It seems that in our times this principle is often set aside and forgotten, by most, if not by everyone.”

Year A
28th Sunday in Ordinary Time
Isaiah 25:6-10; Psalm 22(23); Philippians 4:12-14,19-20; Matthew 22:1-14.
Reflection:
In this Sunday’s first reading, the prophet Isaiah is addressing his people before they are carried into exile in Babylon. Isaiah tries to install some element of hope in a people who are feeling miserable, helpless and hopeless. The prophet speaks of a God who prepares a rich festive banquet for all peoples, on his holy mountain.
In the same way, Paul addresses the Church in Philippi inviting them to remain hopeful. Paul tells the Philippians there is nothing that he could not master, with the help of God who strengthens him. The hope Isaiah and Paul speak of is not mere human optimism, hoping that things turn out in their favour, but a certain hope, based on God’s love through his Holy Spirit.
In his book Found among sinners, (Malta 2010), Martin Cilia mssp wrote extensively on the virtue of hope lived by Joseph De Piro.
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Further Reading:
“Hope is an important Christian virtue and is an essential virtue in a missionary spirituality. To hope is to be nurtured and sustained by a great faith, based upon a promise made by a power beyond one’s own; that of God. Hope is believing in the promise of God and that God has the power to fulfil that promise. To hope is to let the ideals of the Gospel lead and shape one’s life in such a way that even when everything seems impossible, one holds firm to the promise, since the one who made the promise is faithful:
“The task of a missionary is to go to places where he is not wanted, to sell a pearl whose value, although of a great price, is not recognised, to people who are determined not to accept it as a gift… to accomplish this he need not be a saint but he must come close to passing one. And in order to achieve this hoax, he must do so many things that a saint does, that it becomes for him a serious question if the easiest way is not simply to be a saint in the first place and be done with it.” (Louis J. Luzbetak, The Church and cultures, (New York, 1993), p.2)
A missionary spirituality must be hopeful. Joseph De Piro believed in the Divine words: “Unless the Lord builds the house its builders labour in vain.” These words reflected his trust in God’s help. When thinking about founding the Missionary Society of St Paul he felt it was nearly an impossible task. In his diary he wrote: “Knowing that the Maltese priests love their native country very much, it must be through some miracle that my ideas can become realities.” Nevertheless he stood firm hoping in the One who made the promise:
“When we are securely rooted in personal intimacy with the source of life, it will be possible to remain flexible without being relativistic, convinced without being rigid, willing to confront without being offensive, gentle and forgiving without being soft and true witnesses without being manipulative. Therefore to be a fruitful Christian leader one needs to move from the moral to the mystical.” (Henry Nouwen, In the name of Christ, (New York, 1989), p.35)
Such hope beyond rationality becomes the characteristic of the missionary. The missionary becomes for De Piro someone who takes steps beyond what is purely secure and reliable, trusting only in the One who calls him. Cardinal Martini writes:
“I am what I am meant to be in the measure in which I follow that tendency to trust in hope. It is from man’s innate tendency to move beyond himself, to make an act of faith in an other person, that society is born, as are friendships, love and brotherhood. If no one ever takes a risk, nothing happens. It is this trust in the promise of Jesus the Word, which makes salvation possible, it is a very special kind of trust that makes evangelisation possible. The evangelist is formed as he learns to surrender himself at Jesus Word.” (Carlo Martini, Ministers of the gospel, (USA, 1993), p. 46)
Surrendering in faith and hope in the hands of the One who calls, becomes the foundation stone of a spirituality of hope and trust. To hope is to believe that there is something holy and something hidden in the most ordinary situations. Helping people growing in faith is therefore the greatest possible service that one can render to society. If it is true that humans have different needs, their deepest need is surely for faith, hope, and ultimately love.
The missionary must be ready to understand people’s most hidden needs, the most subtle needs, emerging from their innermost being. If one wishes to preach the Gospel to others with compassion and conviction, one must open one’s heart to experience the unlimited compassion of the Lord: “it is essential that our eager zeal for evangelisation should have its source in a true sanctity of life… this world is looking for preachers of the gospel to speak to it of God whom they know as being close to them, as though seeing him who is invisible.” (EN 76) Paul VI comments: “The men of our day are more impressed by witness than by teachers and if they listen to teachers it is because they also bear witness.” (EN 41) Joseph De Piro gives advice that: “each one is to be very careful to avoid even the least idea of giving a bad example.” (Regole)
A spirituality of hope and trust lived to the full is a witness that the Gospel is Good News, and that Jesus is not a moral reformer of humanity but a manifestation of the unlimited and boundless love of God. A spirituality of hope is a conviction that in any human situation there is a profound thirst for truth, justice and brotherhood, and that at the foundation of all, there is a sincere thirst for God.
A true missionary spirituality, according to Joseph De Piro, holds the conviction that those engaged in missionary work and in any ministry must be above all individuals of deep living faith. God must be the very heart and centre of their lives and they must sincerely believe what they preach. De Piro was aware of what Evangelii Nuntiandi articulates so well; “our age is thirsting for sincerity and honesty. Young people in particular are said to have a horror of falsity and hypocrisy.” (EN 76) This implies that Christians should take to heart the words of St Paul, “to put on the mind of Christ” (1Co 2:16) to such extent that De Piro could say “for me life means Christ.” (Ph 1:21) “It is not we who are living, but Jesus Christ who lives in us.” (Homelies)
It is clear that there is an intimate connection between spirituality in general and missionary spirituality in particular. De Piro’s spirituality in fact calls for a balance between the busy hands and the praying hands; it demands an attitude of life which vitally blends contemplation and action, the love of God and the love of others. (Found among sinners, pp. 63-68.)

Year A
27th Sunday in Ordinary Time
Isaiah 5:1-7; Psalm 79(80):9,12-16,19-20; Philippians 4:6-9; Matthew 21: 33-43.
Reflection:
In this Sunday’s readings we hear two parables that speak about vineyards. Vineyards were special fields that were very carefully looked after in order to produce the best wine possible. In the first reading we are given a description of the special attention given to the vineyard which is then expected to produce good fruit.
In the gospel, Jesus speaks of a second vineyard that the Father owns. The Father also expects fruit from his vineyard and sends messengers to collect the produce. When the tenants refuse to give him what they owe, he sends his only Son to pick up their dues.
The Lord’s vineyard is the people of God in the Old Testament, it is us in the New Testament. God looks after us and protects us, expecting us to produce fruit in due season. This fruit is the sign of our gratitude for God’s care and concern. If we refuse to not produce fruit, then we will not be worthy of the vineyard and it will be taken away from us.
Gratitude to God is an important element of our spirituality, as it was for Joseph De Piro.
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Further Reading:
De Piro was grateful to God and to people around him.
Joseph De Piro considered gratitude to be an important virtue. At the opening and blessing of the new orphanage for boys, in Gozo, he said:
“It is said that ingratitude is so great a crime that no human legislator has so far discovered a commensurate punishment; this has been reserved to the Eternal Lawgiver….”
The virtue of gratitude helped De Piro live and work with those around him. He appreciated everything that was done for him. Helen Muscat, who had lived at Fra Diegu Orphanage, invited the Servant of God to be the celebrant at her wedding. On her wedding day De Piro told her:
“I am very happy to be at your wedding. No other girl from the orphanage has ever invited me to celebrate at her wedding. This is the very first wedding I have celebrated for a girl from the orphanage.”
Sr Consiglia Vassallo and Sr Felice Vella, who worked at Fra Diegu Orphanage, said that,
“On the twenty-fifth anniversary of becoming director of the orphanage, De Piro was given some hand-made lace for his alb. With great simplicity he tried the lace on to show how grateful he was.”
When he served as rector of the major diocesan seminary in Malta, the seminarians organised a feast to celebrate his birthday and his name day. These were also celebrated by the members of his society, and the children in the orphanages under his direction. On these occasions he expressed deep appreciation for the celebrations in his name.
Joseph De Piro appreciated and recognised the efforts of those who had tried to initiate projects similar to the ones he started or was directing. In his address at the opening of St Joseph’s Orphanage in Gozo, he spoke about Mgr Peter Pace, who had been bishop of Gozo, Fr George Bugeja, previous director at St Joseph’s Orphanage in Malta, and those who had tried to start the boys’ orphanage in Gozo. Similarly, in the short address welcoming Archbishop Peter Pace to the blessing and opening of the first house of the society, De Piro made reference to Mgr Francis Bonnici and Mgr Emmanuel Debono, two zealous priests who had unsuccessfully attempted a similar initiative.
De Piro showed gratitude towards the founders of the orphanages in his care; in his will he nominated a stipend for a Mass to be celebrated annually on 13th January, for the repose of Br Diegu Bonanno ofm cap, founder of the girls’ orphanage that carries his name. During his address at the opening of the new building to house the Jesus of Nazareth Orphanage, the Servant of God expressed his satisfaction at the work on the building. He also spoke about the gratitude of Miss Guzeppina Curmi, the foundress of the orphanage. Finally, in the address to Bishop Gonzi, at the opening of the orphanage in Gozo, De Piro expressed his appreciation for the efforts done by parish priests in the diocese, to open their own orphanage.
De Piro was grateful to his successors in the direction of the Fra Diegu Orphanage, mentioning them in his will. He also mentioned priests who had ministered, were still working or were going to give their ministry in the future at this orphanage. He also thanked the religious sisters who were in charge of the daily running of the orphanage. During his address at the opening of the Jesus of Nazareth Orphanage, De Piro acknowledged the role of those who had supported the foundress, and in a report to Archbishop Mauro Caruana, the Servant of God listed the services afforded him in favour of the poor and needy girls. He mentioned that there were women who were generously assisting with great of self-denial.
De Piro especially appreciated benefactors’ support; they helped in many of his apostolates. Mother Cleophas Bondin noticed the gratitude of the Director in relation to the benefactors of Fra Diegu Orphanage. “The benefactors of the orphanage were very important for De Piro. He organised fairs and recreation, and he invited members of the nobility to attend.” At the opening of the Jesus of Nazareth Orphanage in Zejtun, the Servant of God addressed the benefactors: “At this point allow me to thank the benefactors, docile instruments in God’s hands. With their spontaneous and inspired help, they made it possible for the first phase of this social and Christian institution to be completed. We received great support: this underlines the meaning to the saying ‘the roads of Providence are numerous.’ What glorified God immensely, Your Grace will be pleased and consoled to hear, was the evangelical modesty with which this help was given, as if brought by angels. There were instances where we did not get to know who the benefactor was. On our part, we humbly invoked the Almighty to repay them all with the promised hundredfold. Today, to better satisfy this our duty, in the name of the whole orphanage, we ask you to remember these benefactors while celebrating Mass for the first time in this building.”
Loreto Rapa spoke about the director’s appreciation of the benefactors of St Joseph’s Orphanage, Gozo. Concetta Sciberras, whose family had helped the same orphanage, said that the Servant of God, “… welcomed us and was very pleased with our presence. He said that the orphanage owed its existence to us. In a few words, he showed great appreciation for our work in favour of the orphanage.” Joseph De Piro, in his speech at the opening ceremony of the Gozo orphanage, said: “May our appreciation reach the ears of a discrete number of benefactors who, like a swarm of bees, were attracted to us, looking for ways to provide us with the honey and wax needed to keep this apiary active, for the benefit of the poor boys in Gozo.” Moreover, the Servant of God showed his gratitude to the benefactors of his society by publishing their names in the ‘San Paul: Almanakk tal-Istitut tal-Missjoni.’ He also published short information contributions given for the society’s Abyssinia mission.
De Piro did not discriminate in this gratitude towards the benefactors of the institutions under his care, he thanked big and small contributors alike. This was witnessed by Mother Pacifica Xuereb of Fra Diegu Orphanage: “Whenever Providence knocked at the door, or I informed him of a donation received, he would promptly write a note of thanks to the donor. When the donation was small, and he wrote a note of thanks, I protested, ‘Why are you sending a note for such a small amount?’ He replied, ‘Small and big things are the equal in God’s eyes. One can give a little and another can give more, yet they both have the same value. Always be grateful for whatever comes as a Providence.”
The Servant of God was also grateful and appreciated any support and backing afforded him in his apostolate by the members of Church hierarchy. In the speech delivered at the opening ceremony of the new building for the Jesus of Nazareth Orphanage in Zejtun, the director spoke about the support he received from Archbishop Mauro Caruana. In the speech at the opening ceremony of St Joseph’s Orphanage, Gozo, addressed to the diocesan bishop, the Servant of God showed his gratitude towards the bishop for his efforts towards the opening of the orphanage. He told Bishop Gonzi: “Many heartfelt thanks to you, for the generosity and self-denial with which you welcomed in your diocese a branch of St Joseph’s Home of Hamrun. The way you treated us will remain for me and for my successors an example and an incentive for us to work hard for the development and completion of this orphanage….”
In the above speech the Servant of God thanked Archbishop Mauro Caruana, for making it possible to have an extension of St Joseph’s Orphanage, in Gozo, and the civil authorities for their support. De Piro thanked, “… the members of government of these islands, and of the two houses of parliament, for the financial aid given to this nascent institution.” The director delivered a second address to the Governor General, who De Piro invited to declare the orphanage open.
De Piro thanked the civil authorities in his correspondence with them. He always thanked those who helped him when he requesting something for St Joseph’s Orphanages in Malta and in Gozo, for the Oratory at Birkirkara, or for his society.
De Piro was realistic and down-to-earth. When working for a project, he never lost sight of what had not yet been achieved, yet his virtue of gratitude made him appreciate what had already been done. By 1930 the Servant of God had worked hard to see the first part of the new building to house the Jesus of Nazareth Orphanage finished, yet there was still more to be done. At the opening of this building he said, “Today’s holy and cherished ceremony, is the first step of the journey ahead of us. It is a sweet oasis, that renews our determination to continue the journey; it is the first step of a steep stairway.”
De Piro was certainly grateful to God and his providence. He had been discerning his vocation to the priesthood since he was 14. For some years he had forgotten about it, until he wrote the reasons in favour and against his vocation. Among the reasons in favour he wrote: “The desire to give myself totally to God; He who suffered so much for my sins.”
De Piro often preached about his gratitude to God and his divine love. In a most explicit way his sermons about the Incarnation of the Son of God, the Eucharist and the Sacred Heart of Jesus, were a continuous acknowledgement of the divine love. Although in other sermons the Servant of God spoke about other topics, he expressed his gratitude to the divine love. In his 1924 issue of ‘San Paul: Almanakk tal-Istitut tal-Missjoni,’ De Piro published an article called ‘Treasures.’ Here the Servant of God reminded the readers about some God’s gifts to us: faith, fatherland and the virtue of charity. About the last one he wrote: “Charity is treasure above all treasures; it is the queen of virtues, the fullness of perfection, God himself. And who is like God? Humanity’s first and greatest obligation is to love, first and above all else, the great God our Lord, because we owe everything we are and all that we have to Him alone.”
In his first diary entry Joseph De Piro said that after his priestly ordination he wished to join the community of priests already living at St Joseph’s Orphanage in Hamrun. A little later he wrote “… from this orphanage God wants to establish in Malta a congregation of priests ….” He clearly acknowledged that the congregation was not his, but God’s project.
In his correspondence with both local and Vatican Church authorities, he repeatedly expressed his gratitude towards God’s help for him and the members of his society. In a brief note about the early years of the society, on 22nd August 1916, the founder wrote that, “… on the other hand Divine Providence did not fail to soothe our troubles by inserting sweet consolations among our setbacks….”
He also often used expressions like: … thanks to God … and … I thank Divine Providence …
Francis Scerri, a lay catechist at the Birkirkara Oratory, spoke about De Piro’s acknowledgement of God’s help in his life, “As soon he finished something he was doing, he went to the chapel to pray.”
De Piro’s acknowledgement of God’s help in the life of the society is expressed most clearly in the use of Psalm 127(126):1 at the beginning of each one of the three sections of the constitutions, “Unless the Lord builds the house, those who build it labour in vain.”

A special Mass on Saturday 28th of October 12 noon at St Peter Chanel Church has been organised by a group of dedicated parishioners from St. Peter Chanel Parish Church to  celebrate  Fr Karmel Borg’s 90th birthday. Former parishioners who have moved to nearby parishes are invited  to join this special event. Reception follows at Karmel Hall after mass, please bring a plate to share  along with your memories and birthday wishes.

Introduction:

In today’s Gospel story, one son says ‘Yes’ to his father and then acts out ‘No’. The other son does the opposite. What Jesus wants from his recalcitrant listeners is a ‘Yes’ to his word that stays a ‘Yes’.

Jesus himself, as Paul memorably wrote in his moody second letter to the Corinthians, defending himself from the charge of reneging on a promise to visit them, ‘was never Yes and No; with him it was always Yes’ (1:19). This is doubly true.

Christ is God’s own ‘Yes’, fulfilling all God’s promises to humankind. He is also humankind’s unreserved ‘Yes’ to God, ‘even to accepting death, death on a cross’ (Phil 2:8). In him we dare to say and mean our own ‘Yes’.

Prayers of the Faithful:

Celebrant:   Dear friends, to have the mind of Christ is to empty ourselves as he did and be loving servants of one another. In that spirit let us pray for a new heaven and a new earth.

Commentator:  We pray for all members of the Synod on Synodality starting in Rome this week. May they be united in their convictions and their love and have a common purpose and a common mind.

(pause………………………we pray to the Lord)

Commentator:  We pray for the global Christian community. May all the baptised be one in acclaiming Jesus Christ as their Crucified and Risen Saviour.

(pause………………………we pray to the Lord)

 Commentator:  We pray for the people of Australia, whether ancient inhabitants or modern migrants. May the upcoming referendum on the Voice unite the nation in service of justice, respect and recognition.

(pause………………………we pray to the Lord)

Commentator:  We pray for young people facing both economic hardship and ecological crisis. May they have the support they need to face these challenges to their mental health.

(pause………………………we pray to the Lord)

 Commentator:  We pray for the recently deceased and those whose anniversary of death occurs around this time, especially all those in our Mass Intentions today, that Christ, the good shepherd, will guide them safely to their eternal home.

(pause………………………we pray to the Lord)

Closing Prayer :   

Celebrant: Loving God and Father of Jesus, your raised your Son from the shame of the cross to glory at your right hand. Give us the courage to follow him in humility and service. We ask this through Christ our Lord.    Amen.