Lectio Divina: 4th Sunday of Advent (A)
The justice of Joseph saved Mary’s life
Matthew 1:18-24
1. Opening prayer
Lord Jesus, send Your Spirit to help us to read the Scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create silence in us so that we may listen to Your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed the Father to us and sent us Your Spirit. Amen.
2. Reading
a) Key for reading:
The majority of the members of the Christian communities in Palestine and in Syria, for whom Matthew wrote his Gospel, were converted Jews. They accepted Jesus as Messiah and believed in Him. They were persecuted because of their faith. Their brother Jews said to them, “You Christians are deceived! Jesus is not, nor can He be the Messiah!” In the text which we are meditating on this Sunday, Matthew’s concern is evident. He wants to confirm the faith of the communities. It is as if he wished to tell us, “You do not live deceived! Jesus is truly the Messiah! “The intention of Matthew in chapters one and two of his Gospel is to inform the readers concerning Jesus, whose activity will be described beginning in chapter three. In the first two chapters, Matthew presents the credentials of Jesus, the new Legislator, the new Moses. In the genealogy (Mt 1:1-17), he had already shown that Jesus belongs to the race of David and of Abraham (Mt 1: 1). In these verses (Mt 1:18-25) Matthew continues to present Jesus to us describing His birth. He says how Joseph received the news that Mary was with child and, the prophecies which will be realized with the birth of Jesus, showing that He is the expected Messiah. During the reading, it is well to pay attention to what the text tells us on the person of Jesus, especially in what concerns the significance of the two names that He receives.
b) A division of the text to help the reading:
Matthew 1:18: A legal irregularity in Mary
Matthew 1:19: The justice of Joseph
Matthew 1:20-21: The explanation or elucidation by the Angel
Matthew 1:21-23: The melody in Matthew’s Gospel
Matthew 1:24-25: The obedience of Joseph.
c) The text:
18 This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. 19 Her husband Joseph, being an upright man and wanting to spare her disgrace, decided to divorce her informally. 20 He had made up his mind to do this when suddenly the angel of the Lord appeared to him in a dream and said, 'Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. 21 She will give birth to a son and you must name him Jesus, because He is the one who is to save His people from their sins.'
22 Now all this took place to fulfill what the Lord had spoken through the prophet: 23 Look! the virgin is with child and will give birth to a son whom they will call Immanuel, a name which means 'God-is-with-us'. 24 When Joseph woke up he did what the angel of the Lord had told him to do: he took his wife to his home; 25 he had not had intercourse with her when she gave birth to a son; and he named Him Jesus.
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection
i) Which point of this text struck you the most? Why?
ii) According to the words of the Angel, who is the Son who will be born of Mary?
iii) According to the words of Matthew, which prophecy of the Old Testament is fulfilled in Jesus?
iv) What are the two names which the Child receives and what is God’s plan hidden in these names?
v) How is Joseph’s attitude to be understood? What does this attitude teach us?
vi) In what exactly does Joseph’s “justice” consist?
vii) What is our justice, compared with that of Joseph?
5. For those who desire to go deeper into the theme
a) Context of the evangelic text:
The genealogy of Jesus (Mt 1:1-17) leaves us with a question. Next to the names of the forty-two paternal ancestors of Jesus (Mt 1:17), Matthew gives the names of four maternal ancestors only: Tamar (Mt 1:3), Rahab, Ruth (Mt 1:4) and the wife of Uriah (Mt 1:6). The four women conceived their sons outside the parameters of purity or of the legal justice of that time. Therefore, the state of these four women is irregular before the Law. The irregularity of these four ancestors is evident. It is sufficient to read the texts of the Old Testament where their story is described. And thus, at the end of the genealogy a question arises: “And Mary, the spouse of Joseph, from whom Jesus is born (Mt 1:16), does she also incur some irregularity of a legal type? The text on which we are meditating this Sunday speaks about this.
b) Commentary on the text:
Matthew 1:18: A legal irregularity in Mary
Mary is with child before going to live with Joseph, her promised spouse. The one who looks at things from outside is aware of an irregularity and will say, “Mary, how horrible!” According to the law of Moses, these errors merited a death penalty (Deut 22:20). To avoid this mistaken interpretation of facts, Matthew helps the reader to see the other aspect of Mary’s pregnancy: “She conceived by the Holy Spirit”. To human eyes this may seem a transgression of the Law, but in God’s eyes this was exactly the contrary!
Matthew 1:19: The justice of Joseph
The pregnancy of Mary takes place before she went to live with Joseph, not because of a human deviation, but because of the divine will. God himself made fun of the law of legal purity in such a way as to make the Messiah be born among us! If Joseph had acted according to the requirements of the law of that time, he would have had to denounce Mary and possibly she would have been stoned. Pregnancy before marriage is irregular and according to the law of legal purity, she should be punished with the death penalty (Deut 22:20). But Joseph, because he is just, does not obey the requirements of the law of purity. His justice is greater. Instead of denouncing, he prefers to respect the mystery which he does not understand and decides to abandon Mary in secret. The greatest justice of Joseph saves both the life of Mary and that of Jesus.
Thus, Matthew sends an important message to the communities of Palestine and Syria. It is as if he said, “Behold, what would happen if the rigorous observance were followed, which certain Pharisees demand from you! They would put the Messiah to death!” Later Jesus will say, “If your justice is not greater than that of the Scribes and Pharisees, you will not enter into the Kingdom of Heaven” (Mt 5:20).
Matthew 1:20-21: The explanation or elucidation of the Angel and the two names of the Son of Mary: Jesus and Immanuel
“The Angel of the Lord” helps to discover the deepest dimension of life and of events. He helps to make an X-Ray of events and to perceive God’s call which with our human eyes alone we cannot perceive. The Angel makes Joseph understand that Mary’s pregnancy is the fruit of the action of the Holy Spirit. God Himself, the day of creation, blew over the waters and filled with force the creating Word of God (Gen 1: 2). The new creation takes place in Mary. It is the beginning of the new heaven and the new earth, announced by Isaiah (Isa 65:17). The Son of Mary receives two names: Jesus and Immanuel. Jesus means “Yahweh saves”. Salvation does not come from what we do but from God, rather from what God does for us. Immanuel means “God with us”. In the Exodus, when getting out of Egypt, God goes down to be with the oppressed people (Ex 3:8) and tells Moses: “I will be with you” (Ex 3:12) and from that moment on God never abandons His people. The two names, Jesus and Immanuel, render concrete and even go beyond the hope of the people.
Matthew 1:22-23: The melody of Matthew’s Gospel
“All this took place in order that what had been said of the Lord by the prophet could be fulfilled”. This sentence or other similar ones are like a melody, words which are repeated many times in the Gospel of Matthew (Mt 1:23; 2:5, 15, 17, 23; 4:14; 8:17; 12:17; 13:14, 35; etc.). This reveals the purpose which the author had in mind: to confirm for his readers of Jewish origin the fact that Jesus is truly the promised Messiah. In Him the promises of the prophets are fulfilled.
Here Matthew quotes the text of Isaiah: “The virgin will conceive and give birth to a son, whom she will call Immanuel” (Isa 7:14). The title Immanuel more than a name reveals the meaning of Jesus for us. Jesus is the proof that God continues to be with us. The name itself of the Child is Jesus (Mt 1:25).
Matthew 1:24-25: The obedience of Joseph
Waking up from sleep, Joseph does what the Angel told him and took Mary to his house. And he continues to say that he had no relation with Mary, to confirm that Jesus is born from the Holy Spirit.
c) Extending the information:
A key for the Gospel of Matthew - The Gospel of Matthew is addressed to a community of converted Jews, who live a deep crisis of identity in relation to their Jewish past. When in the year 65 AD the revolt broke out against Rome, the Jewish-Christians did not participate and they abandoned Jerusalem. The Pharisees did the same thing. After the destruction of Jerusalem in the year 70, the Pharisees reorganized the people who had remained and they lined up, always in a more decisive way, against the Christians, who at the end were excommunicated. This excommunication made the problem of identity even worse. Now, officially excommunicated, they could no longer go to their Synagogue, to their rabbi. And the question arose among them: To whom do the promises belong: to the Synagogue or to the Church? Who is the true People of God, they or we? Is Jesus truly the Messiah? Matthew writes his Gospel for this community. The Gospel of Matthew can be defined by the following three words:
i) The Gospel of consolation for those excommunicated and persecuted by their brother Jews who do not accept Jesus as the Messiah (Christ); it helps to overcome the trauma or shock of the breaking.
ii) The Gospel of revelation: It shows Jesus as the true Messiah, the new Messiah, in Whom is the summit of all the history of the Old Testament with its promises.
iii) The Gospel of the new practice: It describes the practice of Jesus, and shows how to attain a new justice, greater than that of the Pharisees.
This happened in order that it could be realized - by means of this phrase repeated many times in his Gospel, Matthew touches on the point of greatest tension between Christians and Jews. Starting from the Bible, they said, “Jesus is not and cannot be the Messiah!” Starting from the Bible itself, Matthew responds and affirms, “Jesus is truly the Messiah!”
The pregnancy of Mary - Matthew as well as Luke quote the text of Isaiah “A virgin will conceive and give birth to a son, whom she will call Immanuel” (Isa 7:14). But there is a difference. Luke places Mary in the center and gives more importance to the sign of virginity (Lk 1:31). Matthew places Joseph in the center and gives more importance to the significance of the name Immanuel.
Joseph’s dream - the Angel appeared to Joseph in his sleep and helps him to understand. With the help of the Angel, Joseph succeeded in discovering God’s action in this event, which according to the opinion of the time, seemed to be only the fruit of deviation and of sin. Angel means messenger. He brings a message and a help to perceive God’s action in life. Today there are many Angels who guide us in life. Some times they act while we sleep, in our dreams, other times in our meetings, in conversations and in Biblical encounters, in facts, etc. So many Angels, so many Angels!
6. Prayer: Psalm 72 (71)
His Name endures for ever!
God, endow the king with Your own fair judgement,
the son of the king with Your own saving justice,
that he may rule Your people with justice,
and Your poor with fair judgement.
Mountains and hills,
bring peace to the people! With justice
he will judge the poor of the people,
he will save the children of the needy and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
He will come down like rain on mown grass,
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
The Beast will cower before him,
his enemies lick the dust;
the kings of Tarshish and the islands will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
For he rescues the needy who call to him,
and the poor who have no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
Long may he live;
may the gold of Sheba be given him!
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh,
the God of Israel,
who alone works wonders;
blessed for ever His glorious name.
May the whole world be filled with His glory!
Amen! Amen!
7. Final Prayer
Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May your Spirit enlighten our actions and grant us the strength to practice what Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.
Lectio Divina: Matthew 18:12-14
2nd Week of Advent
1) Opening prayer
Lord our God,
You are near to us
in Jesus Christ Your Son.
When we go astray,
You look for us until You find us.
Bring us back to You,
show us the way to You
and to one another
through Him who is our way,
Jesus Christ, Your Son and our Lord,
who lives with You and the Holy Spirit,
one God, for ever and ever.
2) Gospel Reading - Matthew 18: 12-14
Jesus said to his disciples: "What is your opinion? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the hills and go in search of the stray? And if he finds it, amen, I say to you, he rejoices more over it than over the ninety-nine that did not stray. In just the same way, it is not the will of your heavenly Father that one of these little ones be lost."
3) Reflection
• A parable is not a teaching to be received in a passive way or just to be kept in the memory. Rather, it is an invitation to participate in the discovery of truth. Jesus begins by asking, “What do you think?” A parable is a question with a response which is not defined. The response depends on the reaction and participation of the listeners. Let us then seek the answer to this parable of the lost sheep.
• Jesus tells a very brief story and in a very simple way: a shepherd had 100 sheep, he lost one, and leaves the 99 on the mountain and goes to look for the lost sheep. And Jesus asks, “What do you think?” that is, “Would you do the same?” What would have been the response of the shepherds and of the other persons who were listening to Jesus tell this story? Would they do the same thing? What is my answer to Jesus’ question? Let us think well before answering.
• If you had 100 sheep and you lost one, what would you do? We should not forget that mountains are places which are very difficult to climb, with deep precipices, where dangerous animals live and where robbers hide. And you cannot forget that you have lost only one sheep, and therefore, you still have 99! You have lost very little. Would you abandon the other 99 on those mountains? Perhaps, would not only a person with little common sense do what the shepherd of the parable of Jesus did? Think about it!
• The shepherds who heard Jesus’ story perhaps thought and commented, “Only a shepherd without judgment would act that way!” Surely, they would have asked Jesus, “Jesus, excuse us, but who is that shepherd whom You are speaking about? To do what he did is foolish!”
• Jesus answers, “This Shepherd is God, our Father, and the lost sheep is you!” In other words, the one who does this action is God moved by great love for the little ones, for the poor, the excluded! Only a very great love is able to do something so foolish. The love with which God loves us exceeds prudence and good human sense. The love of God commits foolish things. Thank God! If it were not like this, we would be lost!
4) Personal questions
• Place yourself in the place of the little lost sheep and enliven your faith and your hope. You are that sheep!
• Take the place of the shepherd and consider whether your love for the little ones is true.
• How can we be instruments in God’s effort to return the lost sheep? In this season of harvest celebrations, thanksgiving, Advent and Christmas, with family all around, do we leave to try to help and welcome those that are lost, poor, and without, as this shepherd would?
5) Concluding Prayer
Sing to the Lord a new song;
sing to the Lord, all you lands.
Sing to the Lord; bless His name;
announce His salvation, day after day. (Ps 96)
Inauguration of The Titus Brandsma Memorial
On 1st October in Nijmegen (Netherlands), the memorial monument to Blessed Titus Brandsma was inaugurated. Participating in the moving ceremony were (in the following order): Fr. Falco Thuis, O.Carm., former Prior General and the driving force behind this initiative; Mr. Floris Tas, Deputy Mayor of Nijmegen; the architect who developed the project, Mr. Paul Hoeke; the artist who created the monument, Mr. Arie Trum; and the Prior General of the Order, Fr. Fernando Millán Romeral, O.Carm. In each of their speeches, these presenters underlined the relationship between Fr. Titus and the city and the rich symbology of the monument composed of different elements. Also present were Fr. Giovanni Grosso, O.Carm., Postulator General; the Prior Provincial of the Netherlands, Fr. Ben Wolbers, O.Carm.; and the new auxiliary bishop of the diocese, in addition to numerous other Carmelites, friend s and colleagues. In the days following, the monument was presented to various other groups of people: the district, the city, the Carmelite family, etc.
In the wall that surrounds the monument there are bricks that have the names of the various Carmelite communities throughout the world that contributed to the project. The ceremony concluded with the laying of the last brick, on which one can read:
PHOTOS
Carmelite Justice and Peace
Ever since the General Chapter of 1971 the call to justice and peace has appeared frequently in the statements and in the commitments of the Carmelite Order. Over these years Carmelites have worked on the question of justice in the world through study, reflection and ministry to and with the poor and the other victims of injustice in the world.
Carmelites recognise the need to respond to the situation of the poor, to the demands of the Gospel, to the social teachings of the Church and to the rediscovery of the Order's identity and charism in the years since the Second Vatican Council.
In addition to what Carmelites share with all christians, there is a further motivation to be found in the history, spirituality and traditions of the Order. The following of Jesus urges Carmelites to stand by the poor and to proclaim Good News for them and among them. The law of love demands that all the children of God be loved and come to their full dignity as brothers and sisters of one another in the human family. The early christian community inspires Carmelites to dwell on the Word of God, to share their goods, to prayer together for the coming of the Kingdom and to build communion through the Eucharist. Mary as Mother, Sister and Virgin is a model of new relationships based on listening to the Word of God and responding in total obedience. She unites her song with the hopes of the poor and looks forward with them to a world of justice among the marvels worked by God in her. Elijah, the prophet, the other great inspiration for Carmelites, stands in the presence of the living God. Torn apart by the destruction of his people he opposes the idolatry of king Ahab and queen Jezabel which causes that destruction, and he proclaims the justice of the one true God. As a prophet he mapped out the way of solidarity by standing by the people, the way of justice by restoring their human dignity, and the way of conversion by giving back to the people their sense of identity through their faith in Yahweh.
rayer and fraternity, this service of justice forms the pattern of life for Carmelites today: prayer, fraternity and service integrated in one approach to life in the convent and among the people. Over the years various forms of service have emerged. In many parts of the Order there are Justice and Peace Commissions whose task it is to motivate the members by reminding them of what the Order and the Church have said and guiding some of the initiatives the members might decide to take. In many places there are centres to take care of the poor, with food, clothing, health and hygiene, counselling. Many of the churches of the Order are located in places where the vast majority of the people are very poor. By basing their preaching on the scripture, and with a keen eye to what is happening in society, Carmelites are giving a message which is aimed at moving people to conversion of the kind that leads to action for justice as well as, and sometimes instead of, the traditional devotional practices of the Church. In some instances, such as the Philippines, Zimbabwe and Brazil, Carmelites have engaged in the struggles of the people against oppressive regimes. Some members have stood out for the radical nature of their commitment.For Carmelites this call has become part of their identity. The Constitutions of the Order give a clear statement to this effect. The Carmelite way of being in the midst of the people "is a sign and a prophetic witness of new relationships of fraternity and friendship among men and women everywhere. It is a prophetic message of justice and peace in society and among peoples. As an integral part of the Good News, this prophecy must be fulfilled through active commitment to the transformation of sinful systems and structures into grace-filled systems and structures" (C.24). The Carmelite commitment to justice and peace looks towards the building of liberating relationships between people and God, between people among themselves, between people and the whole of creation. The ancient Carmelite Rule, far from being a dead letter, captures this kind of integration and balance in relationships, uniting the wisdom of the 13th century with the wisdom and needs of today.
more articles on Justice and Peace please go to
www.ocarm.org/books
For further information please contact
Carmelite International Commission for Justice and Peace
Curia Generalizia dei Carmelitani
Via Giovanni Lanza 138, 00184 – Roma (RM) – Italia
tel: (+39) 064620181 / fax: (+39) 0646201847
Announcement of the Titus Brandsma JPIC Essay Competition 2009-2010 for Carmelite Students
The winners of The Titus Brandsma JPIC Essay Competition 2009-2010 for Carmelite Students are:
- First prize 1000 Euro: Bro. Glen Attard, O.Carm (Mel) writing on "Contemplation and globalization in a Carmelite perspective".
- Second Prize 750 Euro: Bro. David Augusto Sosa, O. Carm (Cast-Arg) writing on "Ensayo sobre el hombre en su relación de comunión con Dios y la creación. Un matiz Carmelita".
- Third prize 500 Euro: Bro. Praveen Lawrence, O. Carm (CSTSA) writing on "Contemplation and globalization in the Carmelite perspective".
- Fourth prize 250 Euro: Bro. Edgar A. Cayanan, O.Carm (Phil) writing on "Globalization and the Carmelite lifestyle"
The prize-giving money will be sent to the winners to be spent on any Justice, Peace, and Integrity of Creation project in their communities. Following a textual revision, their essays will then be published.
The General Commission for JPIC of the Order is deeply grateful to all participants and to the provinces, commissariats, delegations, judges, the General Bursar, and to all who have supported and made this competition possible.
Papal Award for the founder and Prior of Mount Carmel Hermitage in Christoval, USA
Pope Benedict XVI has awarded Fr. Fabian M. Rosette, O. Carm., founder and Prior of Mount Carmel Hermitage in Christoval, TX, USA, the Cross Pro Ecclesia et Pontifice for distinguished service to the Church.
On 15 August 2010, during the Mass of Thanksgiving on the occasion of the 30th Anniversary of his Priestly Ordination, the Most Rev. Michael D. Pfeifer, OMI., bishop of San Angelo, conferred the Papal Award. The medal Pro Ecclesia et Pontifice is the highest award the Pope can bestow upon a Religious.
Fr. Fabian founded Mount Carmel Hermitage as a Diocesan Carmelite Hermitage in 1991, and in 2003 the community was aggregated into the Carmelite Order by former Prior General Fr. Joseph Chalmers, O. Carm. The Mount Carmel Hermitage website is www.carmelitehermits.org.
Meeting of Formators of the Order in Camocim de São Félix, Brazil
There was an International Course for Carmelite Formators from around the world in Camocim de São Félix, Brazil from 1st to 15th August 2010. The two-week course provided an opportunity for the 69 participants to engage in a common reflection on the Ratio Institutionis Vitae Carmelitanae (RIVC) making ten years since its publication.
There were four main areas of discussion: the roles of formator and formandi; the interior spiritual journey; human development and the vows; internationality, inculturation and fraternity. The presentations focused on the existing RIVC text together new material drafted for inclusion in a new edition.
Principal speakers were: Frs. Desiderio García Martinez (Arag), Michael Plattig (GerS), Quinn Conners (PCM) and Carlos Mesters (Flum). A paper from Charlò Camilleri (Mel), who had Visa difficulties, was read for the participants. There were also a number of special topics addressed by Frs. John Keating (Curia), Francisco de Sales Alencar (Pern), Albertus Herwanta (Curia), Giampiero Molinari (Ita) and Raúl Maraví (Curia).
The course, which was organized by the Order's International Formation Commission, experienced the warmth of the hospitality of the Province of Pernambuco and of its Provincial, Fr. Francisco de Sales Alencar, O.Carm. The Prior General, Fr. Fernando Millán Romeral, O.Carm was present during the first week. In his initial and closing remarks he invited the participants to a balanced and creative approach to formation.
Archbishop Antonio Muniz, O.Carm. visited the meeting for two days. Other Carmelite bishops in Brazil, who were unable to attend, sent greetings to the participants.
