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"Lectio divina is an authentic source of Christian spirituality recommended by our Rule. We therefore practice it every day, so that we may develop a deep and genuine love for it, and so that we may grow in the surpassing knowledge of Christ. In this way we shall put into practice the Apostle Paul’s commandment, which is mentioned in our Rule: “Let the sword of the spirit, the Word of God, live abundantly in your mouth and in your hearts; and whatever you must do, do it in the name of the Lord.”

 Carmelite Constitutions (No. 82)

Lectio: Luke 13:18-21

Lectio Divina

Ordinary Time

1) Opening prayer

Almighty and ever-living God,
strengthen our faith, hope and love.
May we do with loving hearts
what you ask of us
and come to share the life you promise.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.

2) Gospel Reading - Luke 13: 18-21

Jesus went on to say, 'What is the kingdom of God like? What shall I compare it with? It is like a mustard seed which a man took and threw into his garden: it grew and became a tree, and the birds of the air sheltered in its branches.'

Again He said, 'What shall I compare the kingdom of God with? It is like the yeast a woman took and mixed in with three measures of flour till it was leavened all through.'

3) Reflection

• Context. Along the road that leads Him to Jerusalem, Jesus is surrounded by “thousands” of persons (11, 29) who crowd around him. The reason for such attraction from the crowds is the Word of Jesus. In chapter 12 one can notice how the people who listen to his Word alternate: the disciples (12: 1-12), the crowd (vv.13-21), the disciples (vv.22-53), the crowds (vv.54-59). IThe scandal of death is the dominating theme of Luke 13: 1-35. In the first part it is spoken about as the death of all (vv.1-9), in the second part, the death of Jesus (vv.31-35) and then to the death avoided by sinners because their conversion is expected. But there is another theme together with the dominant one: the salvation given to men. The cure of the woman who was bent, a daughter of Abraham, whom Satan had held during eighteen years, is liberated by Jesus. And in the center of this chapter 13 we find two parables that constitute the overall theme: the Kingdom of God as compared to the “mustard seed” and to the “leaven or yeast”.

• The Kingdom of God is similar to a mustard seed. Such a seed is very common in Palestine and particularly close to the Lake of Galilee. It is especially known because it is particularly small. In Luke 17: 6, Jesus uses such an image to express the hope that He has for the disciples that they have a at least a small seed of faith: “If you had faith like a mustard seed...”. This parable, which is very simple, confronts two diverse moments in the story of the seed: the moment when it is sown in the earth (the modest beginnings) and when it becomes a tree (the final miracle). Therefore, the purpose of this account is to narrate the extraordinary growth of a seed that is thrown in one’s own garden, and to this follows an amazing growth as it becomes a tree. Like this seed, the Kingdom of God also has its story. The Kingdom of God is the seed thrown into the garden, the place that in the New Testament is the place of the agony and the burial of Jesus (Jn 18: 1.26; 19: 41). Then it follows the moment of growth and concludes with becoming a tree open to all.

• The Kingdom of God is similar to yeast. Yeast is put into three measures of flour. In the Hebrew culture yeast was considered a factor of corruption so much so that it was eliminated from their houses, in order not to contaminate the feast at Passover which begins with the week of the unleavened dough. In the ears of the Jews the use of this negative element, to describe the Kingdom of God, was a reason to be disturbed. But the reader is able to discover the convincing force: it is sufficient to put a very small quantity of yeast in three measures of flour in order to get a big amount of dough. Jesus announces that this yeast, hidden or that has disappeared in three measures of flour, after a certain amount of time, leavens the whole dough.

• The effects of the text on the reader. What do these two parables communicate to us? The Kingdom of God, compared by Jesus to a seed that becomes a tree, is  close to the story of God as a story of his Word: it is hidden in human history and it is growing; Luke thinks of the Word of God (the Kingdom of God in our midst) is already developing but it has not as yet become a tree. Jesus and the Holy Spirit are supporting this growth of the Word. The image of yeast completes the frame of the seed. The yeast is the Gospel that is working in the world, as in the ecclesial communities and in the individual believers.

4) Personal questions

• Are you aware that the Kingdom of God is present in our midst and that it grows mysteriously and extends itself in the history of every person, and in the Church?
• The Kingdom is a humble reality, hidden, poor and silent, immersed between the competition and pleasures of life. Have you understood from the two parables, that you will not be able to get a glimpse of the Kingdom if you do not have an attitude of humble and silent listening?

5) Concluding Prayer

How blessed are all who fear Yahweh,
who walk in his ways!
Your own labors will yield you a living,
happy and prosperous will you be. (Ps 128: 1-2)

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As Carmelites We live our life of allegiance to Jesus Christ and to serve Him faithfully with a pure heart and a clear conscience through a commitment to seek the face of the living God (the contemplative dimension of life), through prayer, through fraternity, and through service (diakonia). These three fundamental elements of the charism are not distinct and unrelated values, but closely interwoven. 

All of these we live under the protection, inspiration and guidance of Mary, Our Lady of Mount Carmel, whom we honor as "our Mother and sister."