Members of Schools & Young People's Commission
P. Raúl Maraví Cabrera (praeses)
P. Paul Cahill (Aus)
P. Miguel Ángel Díaz Moreno (Baet)
P. Carl Markelz (PCM)
P. David Oliver (Arag)
Sig. César Santa María (Peru – laico)
P. Michael Troy (Hib)
First Meeting of the International Commission for Carmelite Schools and Youth
From 26 to 29 June 2008, the new International Commission for Carmelite Schools and Youth held its first meeting in the General Curia house in Rome. Together with the Councillor General Fr. Raúl Maraví, there were representatives from Europe, North and South America and Oceania.
The Prior General, Fr. Fernando Millán Romeral, and the Vice Prior General, Fr. Christian Körner, greeted the members of the Commission. During the meeting various aspects of Carmelite education were discussed, as were the presence of Carmelite laity and the new challenges that we are facing in our school centres today. After exchanging views on a number of topics, the group discussed the preparations for an International Conference on Carmelite Schools, which had been suggested by the 2007 General Chapter. The meeting will be held from 8 to 14 April 2010 in Dublin, Ireland, to coincide with the 150th anniversary of the foundation of the Irish province school, Terenure College. It was also decided to send a questionnaire to all Carmelite schools, which will serve as a basis for the participants’ work in the congress.
The Commission will meet again in 2009 to continue preparations for the International Congress and to promote other events linked to it.
Theology
P. Mark Attard (Mel)
P. Carlo Cicconetti (Ita)
P. Giuseppe Midili (Ita)
P. Conrad Mutizamhepo (Hib – Zim)
P. Christopher O’Donnell (Hib)
P. Aureliano Pacciolla (Neap)
P. Henricus Pidyarto (Indo)
P. Christian Körner (comm. de communicatione)
P. Miguel Norbert Ubarri (comm. de laicatu)
P. Raúl Maravi Cebrera (comm. de disciplinis et iuvenibus)
P. Desiderio Garcia Martinez (comm. de formatione)
Rito de la Benedición e Imposición del Escapulario de la Bienaventurada Virgen María del Monte Carmelo
I. INTRODUCCIÓN
1. La bendición e imposición del Escapulario de la B. V. María del Monte Carmelo se hará preferentemente durante una celebración comunitaria.
2. La imposición del Escapulario comporta la agregación a la familia carmelita. Tienen facultad de bendecir el Escapulario los sacerdotes y diáconos; pueden también imponerlo otras personas autorizadas.
3. Para la bendición e imposición debe usarse el Escapulario del Carmen en su forma tradicional. Después puede sustituirse por la medalla.
4. La bendición e imposición del Escapulario se realiza según los ritos y las oraciones que siguen. La celebración comprende los ritos iniciales, la lectura de la Palabra de Dios y las preces, la oración de bendición e imposición del Escapulario y los ritos conclusivos. Así se expresa de manera completa el sentido que tiene el Escapulario en la vida de los fieles que lo reciben.
5. Es necesario que en la celebración quede bien expresado el sentido espiritual de las gracias unidas al Escapulario de la Virgen del Carmen y los compromisos asumidos con este signo de devoción a la Santísima Virgen.
II. RITO DE LA BENDICIÓN E IMPOSICIÓN DEL ESCAPULARIO
Ritos iniciales
6. Reunidos los fieles ante el altar o ante una imagen de la Virgen, el celebrante acoge a los fieles. Se canta oportunamente un canto apropiado o se guarda un momento de silencio.
Terminado el canto o el silencio, el ministro dice:
En el nombre del Padre, y del Hijo y del Espíritu Santo.
Todos se santiguan y responden:
Amén.
Luego, el celebrante saluda a los presentes, diciendo:
El Señor esté con vosotros.
Y todos responden:
Y con tu espíritu.
O bien:
La gracia de nuestro Señor Jesucristo, nacido de la Virgen María, el amor del Padre y la comunión del Espíritu Santo estén con todos vosotros.
Todos responden:
Y con tu espíritu.
7. El celebrante exhorta a los presentes a participar en el rito, explicando la naturaleza de la celebración con estas o parecidas palabras:
Durante la vida terrena de Jesús, aquel que tocaba, aunque sólo fuese los flecos de su manto, quedaba curado. Alabamos al Señor porque en su Iglesia continúa usando los medios más humildes para mostrarnos su inmensa misericordia. También nosotros podemos utilizarlos para glorificar al Señor, para expresar nuestro deseo de servirlo y para renovar nuestro compromiso de fidelidad, contraído por la consagración bautismal para toda nuestra vida.
El Escapulario del Carmen es un signo del amor maternal de la Virgen María, que recuerda su iniciativa en favor de los miembros de la familia carmelita, particularmente en los momentos de mayor necesidad. Es un amor que pide una respuesta también de amor.
Este Escapulario es signo de comunión con la Orden de los Hermanos de la Bienaventurada Virgen María del Monte Carmelo, dedicada al servicio de la Virgen para el bien de toda la Iglesia. Con él expresáis el deseo de participar del espíritu y de la vida de la Orden.
El Escapulario es un espejo de la humildad y de la castidad de María; por su sencillez nos invita a vivir modestamente y con pureza. Llevándolo día y noche es signo de nuestra oración continua y de nuestra particular dedicación al amor y al servicio de la Virgen María.
Llevando el Escapulario renováis vuestro compromiso bautismal de revestiros de nuestro Señor Jesucristo. En María será salvaguardada vuestra esperanza de salvación, porque el Dios de la Vida ha fijado su morada en Ella.
Proclamación de la Palabra de Dios
8. Luego uno de los presentes, o el mismo celebrante, proclama un texto de la Sagrada Escritura, seleccionado principalmente entre los que en Leccionario hacen referencia al misterio de la salvación o a Santa María Virgen. Se indican a continuación algunos textos considerados los más apropiados:
a) Del Antiguo Testamento:
Pr 8, 17-21: Yo amo a quienes me aman.
Is 61, 10-11: Me ha revestido de un manto de justicia.
2Re 2, 7-13: El manto de Elías cae sobre Eliseo.
Bar 5, 1-5: Revestíos de la belleza de Dios.
Ez 16, 8-14: Tu belleza era perfecta.
b) Del Nuevo Testamento:
Mc 5, 25-34: La mujer tocó el vestido de Jesús y quedó curada.
Lc 2, 4-8: María envolvió en pañales a su Primogénito.
Rm 12, 1-2: Este es vuestro culto espiritual.
Gal 4, 4-7: Dios ha enviado a su Hijo nacido de una mujer.
Ef 4, 17.20-24: Revestíos del hombre nuevo.
Ef 6, 10-17: Tomad fuerza del Señor.
9. Terminada la lectura, el ministro exhorta a los presentes explicando el sentido de la celebración, las gracias y los compromisos que se derivan del Escapulario, a la luz de la palabra de Dios. Luego, es conveniente unos instantes de silencio.
Preces
10. Sigue la oración común. Se proponen algunas intenciones, de las que se pueden elegir las más adecuadas o añadir otras relacionadas con las peculiaridades de los fieles o de las circunstancias. El celebrante empieza diciendo:
Pidamos ahora al Padre por intercesión de la Virgen María, en cuyo seno se encarnó el Hijo de Dios para habitar entre nosotros, que testimoniemos con nuestras obras el Evangelio, y digamos:
R/. Concédenos, Señor, revestirnos de Jesucristo.
Padre santo, que has querido que tu Hijo asumiera nuestra carne para hacernos partícipes de tu vida divina,
- por intercesión de María, su perfecta discípula, haz que nos revistamos interiormente de tu gracia.
Padre santo, que has querido que tu Hijo se hiciera semejante a nosotros, excepto en el pecado, para que, siguiendo sus huellas, nos configuremos con él,
- por intercesión de la Virgen, haz que imitemos a Cristo y que seamos por nuestras obras ofrenda agradable a ti.
Padre Santo, que para revelarnos tu amor nos invitas al banquete de la gracia y nos pides revestirnos con el hábito nupcial,
- por intercesión de la Madre de tu Hijo, haz que nos revistamos de su caridad operante y de su amoroso servicio.
Padre santo, que has querido que la Virgen María aplastara la cabeza de la serpiente,
- por su intercesión, haz que seamos capaces de vencer las insidias del maligno en nuestro vivir en medio del mundo.
Padre santo, que has elegido a la Virgen María como arca de la Nueva Alianza,
- por su intercesión, purifica nuestros corazones y fortalece nuestra fe.
Padre santo, que has mirado la humillación de tu esclava para que proclamara tu grandeza,
- por su intercesión, haz que anunciemos tu reino y proclamemos tu misericordia de generación en generación.
Padre santo, que has dado a tu Hijo una madre, que lo cuidara amorosamente,
- por su intercesión, haz que amemos a los pobres y marginados, y con ellos construyamos un mundo más justo y fraterno.
Padre santo, que nos has revestido con el manto de la justicia y de la santidad,
- por la intercesión de la Virgen María, santifícanos en Cristo y haznos cooperadores generosos en la obra de salvación del mundo.
Padre santo, que nos has bendecido en la persona de Cristo con toda clase de bienes espirituales y celestiales,
- por la intercesión de la Virgen María, haz que pasemos felizmente de la muerte a la vida que no se acaba.
Oración de bendición
11. El celebrante, con las manos extendidas, añade:
Oh Dios, origen y cumplimiento de nuestra santidad, que llamas a la plenitud de la vida cristina y a la perfección de la caridad a los que han renacido del agua y del Espíritu Santo, mira con bondad a estos siervos tuyos que reciben con devoción este Escapulario del Carmen que llevarán diligentemente como un signo de su consagración a la Virgen María del Monte Carmelo. Haz que sean imagen de Cristo, tu Hijo, y así, terminado felizmente su paso por esta vida, con la ayuda de la Virgen Madre de Dios, sean admitidos en el gozo de tu morada. Por Jesucristo nuestro Señor.
R/. Amén.
A continuación, el celebrante hace la aspersión con agua bendita.
Imposición del Escapulario
12. Luego, el celebrante impone el Escapulario a los candidatos, diciendo:
Recibe este Escapulario por el cual quedas admitido en la cofradía de la familia de la Bienaventurada Virgen María del Monte Carmelo, y confía en el amor de tan gran Madre. Compórtate de tal manera que, con la ayuda de la santísima Virgen, te esfuerces cada día más en vestirte de Cristo y hacer que su vida se manifieste en la tuya para gloria de la Santísima Trinidad y para el bien de la Iglesia y de los hombres.
R/. Amén.
13. Según las circunstancias, el celebrante pronuncia la fórmula de imposición en voz alta una sola vez para todos. Todos a la vez responden Amén y se acercan al celebrante, o a la persona autorizada, para recibir el Escapulario.
14. Terminada la imposición, el celebrante, vuelto hacia los que han recibido el Escapulario, dice:
Por la bendición e imposición de este Escapulario habéis sido admitidos en la familia del Carmelo, dedicada a la imitación y al servicio de la Virgen, Madre de Dios, para que podáis servir con mayor dedicación a Cristo y a su Iglesia, con el mismo espíritu contemplativo y apostólico de la Orden del Carmen. Para que lo consigáis con más perfección, yo, con la potestad que se me ha concedido, os admito a participar de todos los bienes espirituales de la misma Orden.
15. El celebrante instruye a los fieles sobre los compromisos y obligaciones que comporta la admisión en la familia del Carmelo.
Conclusión del rito
16. El celebrante concluye el rito con la bendición solemne.
Dios Padre os llene de su amor misericordioso, que nos ha dado en Cristo Jesús, hijo de la Virgen María.
R/. Amén.
Nuestro Señor Jesucristo os haga partícipes del amor del Padre y de la ternura materna de la Virgen del Carmen, para que podáis obrar todo bien.
R/. Amén.
El Espíritu Santo, que os ha inspirado ponernos bajo el manto de María, os haga apóstoles para recorrer los caminos de la paz y de la justicia.
R/. Amén.
Y la bendición de Dios todopoderoso, Padre, Hijo + y Espíritu Santo descienda sobre vosotros
R/. Amén.
O bien:
El Señor nos bendiga, nos libre de todo mal y nos lleve a la vida eterna.
R/. Amén.
17. Es aconsejable terminar el rito con un canto mariano adecuado, por ejemplo: Flos Carmeli, Salve Regina, o Sub tuum praesidium.
________________________________________________________________________________
RITO BREVE DE LA BENDICIÓN E IMPOSICIÓN DEL ESCAPULARIO
DE LA BIENAVENTURADA VIRGEN MARIA DEL MONTE CARMELO
Rito inicial
18. El celebrante, delante de una imagen de la Virgen, exhorta a los que van a recibir el Escapulario, invitándoles a participar dignamente en la celebración. Luego, dice:
En el nombre del Padre, y del Hijo, y del Espíritu Santo.
R/. Amén.
La gracia de nuestro Señor Jesucristo, nacido de Santa María Virgen, el amor del Padre y la comunión del Espíritu Santo estén con todos vosotros.
R/. Y con tu espíritu.
19. El celebrante expone brevemente el significado de la bendición e imposición del Escapulario.
Lectura de la Palabra de Dios
20. Uno de los presentes, o el mismo celebrante, proclama un texto de la Sagrada Escritura, por ejemplo:
a) Del Antiguo Testamento:
Pr 8, 17-21: Yo amo a quienes me aman.
Is 61, 10-11: Me ha revestido de un manto de justicia.
2Re 2, 7-13: El manto de Elías cae sobre Eliseo.
Bar 5, 1-5: Revestíos de la belleza de Dios.
Ez 16, 8-14: Tu belleza era perfecta.
b) Del Nuevo Testamento:
Mc 5, 25-34: La mujer tocó el vestido de Jesús y quedó curada.
Lc 2, 4-8: María envolvió en pañales a su Primogénito.
Rm 12, 1-2: Este es vuestro culto espiritual.
Gal 4, 4-7: Dios ha enviado a su Hijo nacido de una mujer.
Ef 4, 17.20-24: Revestíos del hombre nuevo.
Ef 6, 10-17: Tomad fuerza del Señor.
Preces
21. Sigue la oración común. Se proponen algunas intenciones, de las que se pueden elegir las más adecuadas o añadir otras relacionadas con las peculiaridades de los fieles o de las circunstancias. El celebrante empieza diciendo:
Roguemos a Dios, nuestro Padre, por intercesión de la Virgen María, diciendo:
R/. Te rogamos, óyenos.
Para que quienes visten el Escapulario sean revestidos de Cristo con la gracia del Espíritu Santo, roguemos, al Señor:
Te rogamos, óyenos.
Para que quienes visten el Escapulario vivan su compromiso bautismal de revestirse de Cristo, roguemos al Señor:
Te rogamos, óyenos.
Para que quienes visten el Escapulario sean fortalecidos en la fe, la esperanza y la caridad, roguemos al Señor:
Te rogamos, óyenos.
Para que quienes visten el Escapulario sean siempre miembros vivos de la familia del Carmelo con sus oraciones, sacrificios y buenas obras, roguemos al Señor:
Te rogamos, óyenos.
Para que quienes visten el Escapulario sean una continuación del amor que Jesús profesaba a su Madre, roguemos al Señor:
Te rogamos, óyenos.
Para que quienes visten el Escapulario se revistan de las virtudes de la Virgen purísima, sepan escuchar la palabra de Dios y vivirla cada día, roguemos al Señor:
Te rogamos, óyenos.
Para que quienes visten el Escapulario, por la intercesión de María, sean iluminados en la contemplación, gozosos en la fraternidad y celosos en el servicio a los demás, roguemos al Señor:
Te rogamos, óyenos.
Para que quienes visten el Escapulario vivan de modo que entren a formar parte de la asamblea de los santos, con María santísima, revestidos del vestido nupcial, roguemos al Señor:
Te rogamos, óyenos.
Oración de bendición
22. El celebrante, con las manos extendidas, dice:
Padre santo, que te complaces en la caridad y la acrecientas, tú has querido que tu Unigénito Jesucristo se encarnara en el seno de la Virgen María por obra del Espíritu Santo; concede a este hijo tuyo (esta hija tuya), que recibe con devoción el Escapulario de la familia de la bienaventurada Virgen María del Monte Carmelo, la gracia de revestirse del Señor Jesús en todas las circunstancias de esta vida y alcance así la gloria eterna. Por Jesucristo nuestro Señor.
R/. Amén.
El celebrante hace la aspersión con agua bendita.
Imposición del Escapulario
23. El celebrante impone el Escapulario diciendo:
Recibe este Escapulario por el cual quedas admitido en la familia de la bienaventurada Virgen María del Monte Carmelo, llévalo como signo de su protección maternal y de tu compromiso de imitarla y servirla. Que ella te ayude a revestirte de Cristo, para gloria de la Santísima Trinidad y para cooperar en la Iglesia al bien de los hermanos.
R/. Amén.
24. Terminada la imposición, el celebrante anuncia la admisión a la familia Carmelitana con estas o parecidas palabras:
Por la facultad que me ha sido concedida, te admito a la participación de todos los bienes espirituales del Orden del Carmen.
El celebrante explica los compromisos y las obligaciones que comporta el vestir dignamente el Escapulario.
Conclusión del rito
25. El celebrante concluye el rito con la bendición, diciendo:
La bendición de Dios todopoderoso, Padre, Hijo y Espíritu Santo descienda sobre vosotros.
R/. Amén.
O bien:
El Señor nos bendiga, nos libre de todo mal y nos lleve a la vida eterna.
R/. Amén.
A Sign of Christian Faith and Commitment
Signs in Ordinary Human Life
There are also, in every day life, experiences of relationships between human beings, express and symbolize deeper meanings such as sharing a meal (as a sign of friendship), taking part in a protest march (as a sign of solidarity), joining together in a national celebration (as a sign of our identity).
Signs in Christian Life
In the celebration of the Eucharist and the other sacraments (baptism, confirmation, reconciliation, matrimony, orders, the sacrament of the sick) the symbols (water, oil, the laying on of hands, the rings), all have their own meaning and bring us into communication with God, present in each of them.
As well as liturgical signs, the Church has others related to some event, to some tradition, or some person. One of these is the Brown Scapular of Our Lady of Mount Carmel.
The Scapular is a Sign of Mary
The word "scapular" indicates a form of clothing which monks wore when they were working. With the passage of time, people began to give symbolic meaning to it: the cross to be borne every day as disciples and followers of Christ. In some Religious Orders, such as the Carmelites, the Scapular turned into a sign of their way of life. The Scapular came to symbolize the special dedication of Carmelites to Mary, the Mother of God, and to express trust in her motherly protection as well as the desire to be like her in her commitment to Christ and to others. Thus it became a sign of Mary.
From Religious Orders to the People of God
The Spiritual Meaning of the Scapular
It stands for a commitment to follow Jesus, like Mary, the perfect model of all the disciples of Christ. This commitment finds its origin in baptism by which we become children of God.
The Blessed Virgin teaches us:
- to be open to God, and to His will, shown to us in the events of our lives;
- to listen to the Word of God in the Bible and in life, to believe in it and to put into practice its demands;
- to pray at all times, as a way of discovering the presence of God in all that is happening around us;
- to be involved with people, being attentive to their needs.
It leads us into the community of Carmel, a community of religious men and women, which has existed in the Church for over eight centuries. It calls on us to live out the ideal of this religious family: intimate friendship with God in prayer.
It reminds us of the example of the saints of Carmel, with whom we establish a close bond as brothers and sisters to one another.
It is an expression of our belief that we will meet God in eternal life, aided by the intercession and prayer of Mary.
Some practical rules
People are enroled in the Brown Scapular only once, by a priest or authorized person.
The Scapular can be replaced afterwards by a medal which has on one side the image of the Sacred Heart of Jesus and on the other, the image of Mary.
The Scapular holds us to live as authentic Christians in line with the teaching of the Gospel, to receive the sacraments, to profess our special devotion to the Blessed Virgin, which should be expressed each day - for example, by praying the Hail Mary, prayerful reading of the Scriptures, service to someone in need.
Short Form for Giving the Scapular
The Brown Scapular is not
a magical charm to protect you
an automatic guarantee of salvation
an excuse for not living up to the demands of the Christian life
The Brown Scapular is a sign which
has been approved by the Church for over seven centuries
stands for the decision to follow Jesus like Mary:
- open to God and to God's will
- guided by faith, hope and love
- close to the needs of people
- praying at all times
- discovering God present in all that happens around us
introduces people into the Family of Carmel
El Escapulario Marrón
“El escapulario es un signo del amor permanente de María y de su constante amor maternal hacia sus hermanos carmelitas. Por su devoción al escapulario y fieles a una tradición de la Orden, especialmente desde el s. XVI, los carmelitas expresan el amor y la cercanía de María al pueblo de Dios; es un signo de consagración a María, un medio de unir al fiel a la Orden y un medio de evangelización efectivo y popular.” (Constituciones Carmelitas No. 27)
Signos en la Vida Humana Ordinaria
El mundo en que vivimos está lleno de objetos materiales que tienen un valor simbólico: luz, fuego, agua...
También existen, en la vida diaria, ciertas relaciones entre seres humanos que expresan y simbolizan significados más profundos tales como el compartir los alimentos (como símbolo de amistad), tomar parte en una marcha para protestar (como signo de solidaridad), unirse en una celebración nacional (como signo de identidad). Necesitamos signos y símbolos que nos ayuden a entender lo que está sucediendo en el presente o lo que haya sucedido anteriormente para así concientizarnos sobre de quienes somos como individuos y como grupo.
Signos en la Vida Cristiana
Jesús es el gran signo y regalo del amor del Padre. Él fundó la Iglesia como signo e instrumento de su amor. La vida cristiana también tiene sus signos. Jesús usó pan, vino y agua para ayudarnos a entender cosas superiores que no podemos ni ver ni tocar. En la celebración de la Eucaristía y en los otros sacramentos (bautismo, confirmación, reconciliación, matrimonio, órdenes, sacramento de los enfermos) los símbolos (agua, aceite, imposición de manos, el anillo), tienen su propio significado llevándonos a comunicarnos con Dios quien se encuentra presente en ellos. Así como estos signos litúrgicos, la Iglesia también cuenta con otros relacionados a eventos, tradiciones u otras personas. Uno de estos es el Escapulario de Nuestra Señora del Monte Carmelo.
El Escapulario es un Signo de María
Uno de los signos en la tradición de la Iglesia desde hace varios siglos es el Escapulario Marrón de Nuestra Señora del Monte Carmelo, aprobado por la Iglesia y aceptado por la Orden Carmelita como un signo externo del amor del María, de la confianza que sus hijos le tienen a ella y del compromiso de vivir como ella.
La palabra “escapulario” hace referencia a una prenda de vestir que los monjes vestían cuando trabajaban. Con el paso del tiempo, la gente comenzó a darle un significado simbólico a tal prenda, como por ejemplo la cruz que debe cargarse todos los días como discípulos y seguidores de Cristo. En algunas órdenes religiosas, como la de los carmelitas, el escapulario se convirtió en un signo de su estilo de vida llegando a simbolizar la dedicación especial de los carmelitas a María, la Madre de Dios, a expresar la confianza de su protección maternal y el deseo de ser como ella en su compromiso a Cristo y a los demás. Así llegó a ser un signo de María.
De Órdenes Religiosas al Pueblo de Dios
Durante el medioevo, muchos cristianos deseaban asociarse con las órdenes fundadas en aquel entonces, como los franciscanos, dominicos, agustinos y carmelitas. Ciertos grupos de personas laicas comenzaron a emerger en asociaciones, tales como las cofradías y hermandades. Todas las órdenes religiosas deseaban dar un signo de afiliación a estos laicos para que participaran de su espiritualidad y apostolado. Con frecuencia este signo era alguna parte de su hábito: un manto, un cordón o un escapulario. Entre los carmelitas, existió un momento cuando se aceptó una versión más pequeña del escapulario como signo de pertenencia a la orden y como expresión de su espiritualidad.
El Significado Espiritual del Escapulario
El escapulario encuentra sus raíces en la tradición de la orden, la cual ha visto en él un signo de la protección maternal de María. Por lo tanto, tiene varios significados espirituales aprobado por la Iglesia católica desde hace varios siglos:
- Representa el compromiso de seguir a Jesús como María, el modelo perfecto de todos los discípulos de Cristo. Este compromiso encuentra su origen en el bautismo por el cual nos convertimos en hijos de Dios.
- La Santísima Virgen nos enseña a:
- estar abiertos a Dios, y a su voluntad evidente en los eventos de nuestra vida;
- escuchar a la Palabra de Dios en la Biblia y en la vida, a creer en ella y a poner en práctica lo que nos pide;
- orar en todo momento como un medio para descubrir la presencia de Dios en todo lo que sucede a nuestro alrededor;
- Involucrarnos con las personas estando atentos a sus necesidades.
- Nos introduce a la comunidad del Carmelo, una comunidad de religiosos que ha existido en la Iglesia por más de ocho siglos. Nos llama a vivir el ideal de esta familia religiosa: amistad íntima con Dios a través de la oración.
- Nos recuerda el ejemplo de los santos del Carmelo con quienes establecemos un lazo íntimo de hermandad mutua.
- Es una expresión de nuestra creencia que algún día encontraremos a Dios en la vida eterna ayudados por la intercesión y la oración a María.
Algunos Lineamientos Prácticos
El Escapulario Marrón se impone sólo una vez por algún sacerdote o persona autorizada.
El escapulario puede ser reemplazado después por una medalla que en un lado tenga la imagen del Sagrado Corazón de Jesús y en el otro lado la imagen de María.
El escapulario nos obliga a vivir como auténticos cristianos en línea con las enseñanzas del evangelio, recibir los sacramentos, y profesar nuestra devoción especial a la Santísima Virgen. Dicha devoción debe expresarse cada día a través del rezo del Ave María, la lectura orante de las Escrituras y el servicio a una persona necesitada.
Forma Breve para Recibir el Escapulario
Recibe el escapulario como un signo de tu relación especial con María, la Madre de Jesús, a quien prometes imitar. Que sea un recuerdo de tu dignidad como cristiano al servir a otros e imitar a María. Vístelo como signo de su protección y de pertenencia a la familia del Carmelo, haciendo la voluntad de Dios y dedicándote a construir un mundo fiel a su plan de comunidad, justicia y paz.
El Escapulario Marrón no es
- un amuleto mágico para protegerte.
- una garantía de salvación automática.
- un pretexto para no vivir las exigencias de la vida cristiana.
El Escapulario Marrón es un signo que
- ha sido aprobado por la Iglesia por más de siete siglos.
- representa la decisión de seguir a Jesús como María:
- abierta a Dios y a la voluntad de Dios.
- guiada por la fe, la esperanza y la caridad.
- cercana a las necesidades de las personas.
- orando en todo momento.
- descubriendo a Dios presente en todo lo que nos rodea.
- introduce a las personas a la familia carmelita.
- apunta hacia una fe renovada de encuentro con Dios en la vida eterna con la ayuda y la intercesión de María.
Lectio Divina: Matthew 5:33-37
Ordinary Time
1) Opening prayer
God of wisdom and love,
source of all good,
send Your Spirit to teach us Your truth
and guide our actions
in Your way of peace.
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 - Matthew 5:33-37
Jesus said to his disciples: "You have heard that it was said to your ancestors, Do not take a false oath, but make good to the Lord all that you vow. But I say to you, do not swear at all; not by heaven, for it is God's throne; nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King. Do not swear by your head, for you cannot make a single hair white or black. Let your 'Yes' mean 'Yes,' and your 'No' mean 'No.' Anything more is from the Evil One."
3) Reflection
• In today’s Gospel, Jesus rereads the commandment: “Do not commit perjury.” And here also He surpasses the letter, concerning the spirit of the law, and seeks to indicate the ultimate goal of this commandment: to attain total transparency in relationships among people. Here we can apply what we said concerning the two commandments “Do not kill” and “Do not commit adultery.” It is a question of a new way of interpreting and setting into practice the law of Moses, starting from the new experience of God the Father which Jesus has brought to us. He rereads the law beginning with the intention that God had in proclaiming it centuries ago on Mount Sinai.
• Matthew 5:33: It was said to our ancestors: you must not swear. The Law of the Old Testament said, “Do not commit perjury” and it added that the person should swear for the Lord. In the Psalms it is said that “one can go up to the Mountain of Yahweh and reach the holy place, if he has innocent hands and a pure heart, and does not confide in idols, nor swear in order to deceive”(Ps 24:4). The same thing is said in other parts of the Old Testament (Eccl 5:3-4), because one must be able to trust the words of others. In order to promote this reciprocal trust, tradition had invented the help of the oath. In order to strengthen one’s own word, the person would swear on someone or on something which was greater than he and who could punish him if he did not do what he had promised. Things continue to be like this up to the present time. Whether in the Church or in society, there are some moments and occasions which demand a solemn oath from people. In the final analysis, the oath is the expression of the conviction that nobody can completely trust the word of another.
• Matthew 5:34-36: But I say to you: do not swear. Jesus wants to heal this defect. It is not enough “not to swear.” He goes beyond and affirms: “But I say to you: do not swear at all: either by heaven, since that is God’s throne; or by earth, since that is His footstool, or by Jerusalem, since that is the city of the great King. Do not swear by your own head either, since you cannot turn a single hair white or black. All you need to say is ‘Yes’ if you mean yes, and ‘No’ if you mean no. Anything more than this comes from the Evil One.”
They would swear on heaven and on earth, on the city of Jerusalem, on their own head. Jesus shows that all that does not cure the pain and suffering from the lack of transparency and trust among people. What is the solution which He proposes?
• Matthew 5:37: Let your speech be yes, yes; no, no. The solution which God proposes is the following: Let your speech be yes, yes; no, no; anything more than this comes from the Evil One. He proposes a radical and total honesty. Nothing more. Anything more that you say comes from the Evil One. Here again, we are confronted with an objective which will always remain in our mind and which we will never succeed in fulfilling completely. It is another expression of the new ideal of justice which Jesus proposes: “to be perfect like the Heavenly Father is perfect” (Mt 5:48). Jesus uproots any attempt to create the conviction that I am saved because I observe the law. Nobody can merit God’s grace, because otherwise it would not be a grace. We observe the Law, not in order to merit salvation, but in order to thank with all our heart for the immense gratuitous goodness of God, who accepts us and saves us without any merit on our part.
4) Personal questions
• How honest is my speech? How honest am I with myself as I answer that?
• Is Jesus addressing intent in this instruction, to be trustworthy without external aids?
• Or is He addressing the hypocrisy of having one truth when speaking and another when under oath?
• Or is He giving instructions to not do a physical act, as one might be asked to do in a modern courtroom?
5) Concluding Prayer
I bless Yahweh who is my counselor,
even at night my heart instructs me.
I keep Yahweh before me always,
for with Him at my right hand, nothing can shake me.
(Ps 16:7-8)
Lectio Divina: Christ the King (C)
Jesus the King of the Jews
A King different from the kings of the earth
Luke 23:35-43
Opening prayer
Holy One, God of the mountain,
You who make of our fragile life
the rock of Your dwelling place,
lead our mind
to strike the rock of the desert,
so that water may gush to quench our thirst.
May the poverty of our feelings
cover us as with a mantle in the darkness of the night
and may it open our heart to hear the echo of silence
until the dawn,
wrapping us with the light of the new morning,
may bring us,
with the spent embers of the fire of the shepherds of the Absolute
who have kept vigil for us close to the divine Master,
the flavor of the holy memory.
1. LECTIO
a) The text :
The rulers sneered at Jesus and said, "He saved others, let him save himself if he is the chosen one, the Christ of God." Even the soldiers jeered at him. As they approached to offer him wine they called out, "If you are King of the Jews, save yourself." Above him there was an inscription that read, "This is the King of the Jews." Now one of the criminals hanging there reviled Jesus, saying, "Are you not the Christ? Save yourself and us." The other, however, rebuking him, said in reply, "Have you no fear of God, for you are subject to the same condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal." Then he said, "Jesus, remember me when you come into your kingdom." He replied to him, "Amen, I say to you, today you will be with me in Paradise."
b) A moment of silence:
Let us allow the voice of the Word to resonate within us.
2) MEDITATIO
a) Questions:
- The people stayed there watching. Why do you never take a stand concerning the events? Everything that you have lived, listened to, seen… you cannot just throw it away only because an obstacle seems to make it difficult! Move, do something!
“If You are the King of the Jews, save Yourself”. How many attempts and threats do we make with God in prayer? If You are God why do You not intervene? There are so many innocent people who suffer. If You love me, do what I tell You and I will believe You… When will you ever stop dealing with the Lord as if you knew more than He what is good and what is not?
Jesus, remember me. When will you see in Christ the only TODAY who gives you life?
b) Key for the reading:
Solemnity of Christ, King of the Universe. We would expect a passage of the Gospel of those which are more luminous, and instead we find ourselves before one of the darkest passages… The amazement of the unexpected is the most suitable sentiment to enter into the heart of today’s feast, the amazement of the one who knows that he cannot understand the infinite mystery of the Son of God.
v. 35. The people stayed there watching, as for the leaders, they jeered at Him with these words: “He saved others, let Him save Himself if He is the Christ of God, the Chosen One.” Around the Cross are gathered together many of those who have met Jesus during the three years of His public life. And, here, before a Word nailed on the wood, are revealed the secrets of the heart. The people who had listened to and followed the Rabbi of Galilee, who had seen miracles and wonders, are there watching: the perplexity on the faces, thousands of questions in the heart, the disillusionment and the perception that everything ends like this! The leaders go through all that has happened while they say the truth concerning the person of Jesus: the Christ of God, the Chosen One. They ignore God’s logic even if they are faithful observers of the Hebrew law. That very despicable invitation: Let Him save Himself… indicates the hidden purpose of their actions: salvation is won by oneself by the observance of the commandments of God.
vv. 36-37. The soldiers mocked Him too, coming up to Him, offering Him vinegar, and saying, “If You are the King of the Jews, save Yourself”. The soldiers, who have nothing to lose in the religious field, get fierce against Him. What do they have in common with that man? What have they received from Him? Nothing. The possibility to exercise, even if for a short time, power over someone cannot be allowed to fall! The power of possession is intertwined with evil and they claim the right of derision. The other one, defenseless, becomes the object of their enjoyment.
v. 38. Above Him was an inscription: This is the King of the Jews. Truly, a mockery of their own guilt: Jesus is guilty for being the King of the Jews, a guilt which in reality is no guilt. In spite of what the leaders had intended, in all their ways, to crush the royalty of Christ, the truth is written by itself: This is the King of the Jews! This one, not any other! It is a royalty which goes across the centuries and asks those going by to stop and fix their thought on the novelty of the Gospel. Man needs someone to govern him, and this someone can be only a man crucified out of love, capable to stand on the wood of condemnation so as to be found alive at the dawn of the eighth day: A King without a scepter, a King capable of being considered by all a criminal but without rejecting His love for man.
v. 39. One of the criminals hanging there abused Him: Are You not the Christ? Save Yourself and us as well!” One can be on the cross for various reasons just as one can be with Christ for various reasons. Being near to the cross divides or unites. One of the two who were near Christ insults, provokes, ridicules or derides. The objective is always the same: Save yourself and us as well! Salvation is invoked as a flight from the cross. A sterile salvation, deprived of life, already dead in itself. Jesus is nailed to the cross, this criminal is hung on the cross. Jesus has become one same thing with the wood, because the cross is for Him the scroll of the book which unfolds to narrate the wonders of the divine life which is surrendered, given without any conditions. The other one is hung as a fruit, rotten by evil and ready to be thrown away.
v. 40. But the other spoke up and rebuked him: “Have you no fear of God at all? You got the same sentence as He did.” The other one, being close to Jesus, acquires again the holy fear and makes a judgment. Can the one who lives next to Jesus reproach one who is there, two steps away from life and does not see it, and continues to waste it to the end? Everything has a limit, and in this case the limit is not fixed by Christ who is there, but by His companion. Christ does not respond; the other one responds in His place, recognizing his responsibility and helping the other one to read the present moment as an opportunity for salvation.
v. 41. “In our case, we deserve it. We are paying for what we did. But this man has done nothing wrong”. Evil leads to the cross, the serpent had guided to the forbidden fruit hanging on the tree. But which cross: the cross of one’s own “reward” or the cross of the good fruit? Christ is the fruit which every man or woman can get from the tree of life, which is in the middle of the garden of the world, the just one who has never done any evil except love until ad finem.
v. 42. And then he said: “Jesus, remember me when You come into Your kingdom”. It is a life which is fulfilled and is enclosed in an invocation incredibly dense in significance. A man, a sinner, conscious of his own sin and of the just condemnation, accepts the mystery of the cross. At the feet of that throne of glory he asks to be remembered in the Kingdom of Christ. He sees an innocent who is crucified and he recognizes and sees beyond what appears exteriorly, the life of the eternal Kingdom. What an acknowledgement! The eyes of the one who has known, in one instant, to get the life which was passing by and which was proclaiming a message of salvation even if in a shocking way. That culprit, criminal deserving death, insulted and ridiculed by all those who had had the possibility of knowing Him closely and for a long time, receives His first subject, the first one He wins over. The scripture says, damned is the one hanging on the wood. The damned innocent becomes blessing for the one who deserved condemnation. A political and earthly tribunal, that of Pilate, a divine tribunal, that of the cross, where the one condemned is saved in virtue of the consuming love of the innocent Lamb.
v. 43. He answered him: “In truth I tell you, today you will be with Me in paradise”. Today: the only word which bursts into the new life of the Gospel. Salvation has been accomplished; it is no longer necessary to wait for any Messiah to save the people from their sins. Today, salvation is here, on the cross. Christ does not enter into His Kingdom alone. He takes with Him the first one who has been saved: the same humanity, the same judgment, the same luck, the same victory. Jesus is not jealous of His filial prerogatives, immediately He has pulled away from the distance separating Him from the Father and from the death which could not escape nor had a way out. Wonderful the kingdom which was inaugurated on Golgotha. Someone has said that the good thief committed the last robbery of his life; he robbed salvation. And so it is, for those who move with the things of God! How much truth, instead, in contemplating the gift which Christ gives to His companion of the cross. No robbery, no theft! All is a gift: the presence of God is not bargained or traded! Faith is what opens the door of the Kingdom to the good thief. Good because he knew how to name justly what his existence had been and saw the Savior in Christ. Was the other one evil? Neither more nor less than the other one perhaps, but he remained beyond faith: he was looking for the strong and powerful God, the powerful God in battle, a God who places things in their place and he did not know how to recognize him in the eyes of Christ, he stopped at his powerlessness.
c) Reflection
Christ dies on the Cross. He is not alone. He is surrounded by the people, by the strangest persons, the hostile ones who throw on Him their responsibility of lack of understanding, the indifferent ones who do not get involved except for personal interest, those who do not understand as yet but who, perhaps, are better disposed to allow themselves to be questioned, since they think they have nothing to lose, like one of the two criminals. If death is to fall into nothingness, then human time becomes anguish. If, instead, it is to wait for the light, then human time becomes hope, and the space of the finite opens a passage to tomorrow, to the new dawn of the Resurrection. I am the way, the truth and the life. How true are these words, the words of Jesus, words which enlighten the darkness of death. The way does not stop, the truth is not turned off. Life does not die. In those words “I AM” is enclosed the royalty of Christ. We journey toward a goal, and to attain it cannot mean to lose it… I am the way… We live from truth, and truth is not an object, but something which exists: “Truth is the splendor of reality – says Simon Weil – and to desire truth is to desire a direct contact with reality in order to love it”. “I am the truth… Nobody wants to die, we feel deprived of something which belongs to us: life, and then, if life does not form part of us, it can not hold us to itself… I am the life… Jesus has said it: “He who wants to save his life, will lose it, but the one who loses his life for Me, will find it”. Is there some contradiction in the terms or rather secrets hidden to be revealed? Do we remove the veil from what we see in order to enjoy what we do not see? Christ on the cross is the object of everybody’s attention. Many think of Him or are even at His side. But this is not sufficient. The closeness which saves is not that of those who are there to deride or to mock. The closeness which saves is that of the one who humbly asks to be remembered not in the fleeing time but in the eternal Kingdom.
3. ORATIO
Psalm 145
I shall praise You to the heights, God my King,
I shall bless Your name for ever and ever.
Day after day I shall bless You,
I shall praise Your name for ever and ever.
Great is Yahweh and worthy of all praise,
his greatness beyond all reckoning.
Each age will praise Your deeds to the next,
proclaiming Your mighty works.
Your renown is the splendor of Your glory,
I will ponder the story of Your wonders.
They will speak of Your awesome power,
and I shall recount Your greatness.
They will bring out the memory of Your great generosity,
and joyfully acclaim Your saving justice.
Yahweh is tenderness and pity,
slow to anger, full of faithful love.
Yahweh is generous to all.
His tenderness embraces all His creatures.
All Your creatures shall thank You, Yahweh,
and Your faithful shall bless You.
They shall speak of the glory of Your kingship
and tell of Your might,
making known Your mighty deeds to the children of Adam,
the glory and majesty of Your kingship.
Your kingship is a kingship forever,
Your reign lasts from age to age.
Yahweh is trustworthy in all His words,
and upright in all His deeds.
Yahweh supports all who stumble,
lifts up those who are bowed down.
All look to You in hope
and You feed them with the food of the season.
And, with generous hand,
You satisfy the desires of every living creature.
Upright in all that He does,
Yahweh acts only in faithful love.
He is close to all who call upon Him,
all who call on Him from the heart.
He fulfills the desires of all who fear Him,
He hears their cry and He saves them.
Yahweh guards all who love Him,
but all the wicked He destroys.
My mouth shall always praise Yahweh,
let every creature bless His holy name for ever and ever.
4. CONTEMPLATIO
Lord, it sounds strange to call You King. One does not get close to a King easily. And, instead, today I find You sitting beside me, in the ditch of sin, here, where I would never have thought to find You. Kings are in palaces, far from the difficulties of the poor people. You, instead, live Your Lordship wearing the worn out clothes of our poverty. What a great feast for me to see You here where I went to hide myself so as not to feel the indiscreet looks of human judgment. On the edge of my failures, whom have I found if not You? The only one who could reproach me for my incoherence comes to look for me to sustain me in my anguish and in my humiliation! What great illusion when we think that we should come to You only when we have attained perfection… I would want to think that You do not like what I am, but perhaps, it is not exactly like that: I do not like what I am, but for You, I am all right, because Your love is something special which respects everything in me and makes of every instant of my life a space of encounter and of gift. Lord, teach me not to get down from the cross with the absurd pretension of saving myself! Grant that I may know how to wait, at Your side, the TODAY of Your Kingdom in my life.
Lectio Divina: 33rd Sunday in Ordinary Time (C)
The discourse of Jesus on the end of time
Luke 21:5-19
1. Opening prayer
Lord, You who have made sky and earth and sea, and everything in them; it is You who said through the Holy Spirit and speaking through our ancestor David, Your servant:
Why this uproar among the nations,
this impotent muttering of the peoples?
Kings of earth take up position,
princes plot together
against the Lord and His Anointed”.
... Stretch out your hand to heal and to work miracles and marvels through the name of Your holy servant Jesus (Acts 4:24-25,30)”. Fill us with Your Spirit as You gave it to the Apostles after this prayer, in the time of trial, so that we can also proclaim the Word openly and give witness as prophets of hope.
2. Lectio
a) The context :
The passage concerns the beginning of Jesus’ discourse on the end of the world. The passage Luke 21:5-36 is a whole literary unit. Jesus is in Jerusalem, at the entrance to the temple, the Passion is near. The Synoptic Gospels (also see Mt 24; Mk 13) have the so called “eschatological” discourse precede the account of the Passion, Death and Resurrection. These are events to be read in the light of the Passover. The language is the “apocalyptic” one. Attention is not placed on each word, but on the announcement of the total overturn. The community of Luke already knew about the events concerning the destruction of Jerusalem. The Evangelist universalizes the message and makes evident the intermediate time of the Church waiting for the coming of the Lord in glory. Luke refers to the end of time also in other parts (12:35-48;17: 20;18:18).
b) A possible division of the text:
Luke 21:5-7: introduction.
Luke 21:8-9: initial warning.
Luke 21:10-11: the signs.
Luke 21:12-17: the disciples put to the test.
Luke 21:18-19: protection and trust.
c) The text:
While some people were speaking about how the temple was adorned with costly stones and votive offerings, Jesus said, "All that you see here-- the days will come when there will not be left a stone upon another stone that will not be thrown down." Then they asked him, "Teacher, when will this happen? And what sign will there be when all these things are about to happen?" He answered, "See that you not be deceived, for many will come in my name, saying, 'I am he,' and 'The time has come.' Do not follow them! When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end." Then he said to them, "Nation will rise against nation, and kingdom against kingdom. There will be powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky. "Before all this happens, however, they will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name. It will lead to your giving testimony. Remember, you are not to prepare your defense beforehand, for I myself shall give you a wisdom in speaking that all your adversaries will be powerless to resist or refute. You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death. You will be hated by all because of my name, but not a hair on your head will be destroyed. By your perseverance you will secure your lives."
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. A few questions
- Which sentiments prevail in me: anguish, fear, trust, hope, doubt...?
- Where is the Good News in this discourse?
- Do we love what we expect and do we conform ourselves to its demands?
- How do I react to trials in my life of faith?
- Can I make a connection with the present historical events?
- What place does Jesus have in history today?
5. Meditatio
a) A key for reading:
Let us not allow ourselves to be attracted by the exterior upheavals, typical of the apocalyptic language, but by the interior ones, which are necessary, which pre-announce and prepare the encounter with the Lord. Even being aware that today also, in different parts of the world, “apocalyptic” situations are being lived, it is possible to make a personalized reading, not an evasive one, which shifts the attention to personal responsibility. Luke, regarding the other Evangelists, underlines that the end has not come, that it is necessary to live the waiting with commitment. Let us open our eyes to the tragedies of our time, not to be prophets of misfortune, but courageous prophets of a new order based on justice and peace.
b) Comment:
[5] “When some were talking about the temple remarking how it was adorned with fine stonework and votive offerings”, He said: Jesus was probably at the entrance to the temple, considering the reference to the votive offerings. Luke does not specify who the listeners are. It is directed to all. He universalizes the eschatological discourse. This discourse can refer to the end of time, but also to our personal end, the proper time of life. In common there is the definitive encounter with the Risen Lord.
[6] “All these things you are staring at now, the time will come when not a single stone will be left on another; everything will be destroyed”. Jesus introduces a language of misfortune (17:22; 19:43) and repeats the admonitions of the prophets concerning the temple (Micah 3:12; Jer 7:1-15; 26:1-19). It is also a consideration on the fragility of every human achievement, no matter how marvelous. The community of Luke already knew about the destruction of Jerusalem (year 70). Let us consider our attitude towards the things that end with time.
[7] They asked Him: “Master, when will this happen, then, and what sign will there be that it is about to take place?” The listeners are interested in the external upheavals which characterize this event. Jesus does not respond to this specific question. The “when” is not placed by Luke in relation to the destruction of Jerusalem. He underlines that the end “will not be immediately” (v. 9) and “that before all this...” (v. 12) others things will happen. He questions us on the relation between the historical events and the fulfillment of the history of salvation: the time of man and the time of God.
[8] He answered, “Take care not to be deceived, because many will come using My name and saying: ‘I am the one’ and ‘the time is near at hand’. Refuse to join them”. In regard to the other Evangelists, Luke adds the reference to time. The community of the first Christians is overcoming the phase of an immediate coming of the Lord and prepares itself for the intermediate time of the Church. Jesus recommends that they not allow themselves to be deceived, or better, to be seduced by impostors. There are two types of false prophets: those who pretend to come in the name of Jesus saying “I am the one” and those who affirm that the time is near at hand, that the day is already known (10:11; 19:11).
[9] “When you hear of wars and revolutions, do not be terrified, for this is something that must happen first, but the end will not come at once”. Even the war events, and today we would say, the terrorist acts, are not the beginning of the end. All this happens but it is not a sign of the end. Luke wants to warn them about the illusion of the imminent end of time with the consequent disillusionment and abandonment of faith.
[10] “Then He said to them, ‘Nation will fight against nation, and kingdom against kingdom.
[11] There will be great earthquakes and plagues and famines in various places; there will be terrifying events and great signs from heaven‘”. The words “and then He said” is a repetition of the discourse after the initial warnings. This is fully apocalyptic language, which means revelation (Isa 19:2; 2Cor 15:6) and at the same time concealment. Traditional images are used to describe the rapid changes of history (Isa 24:19-20; Zech 14:4-5; Ezek 6:11-12, etc.). The imaginary catastrophe is like a curtain which hides the beauty of the scene which is behind: the coming of the Lord in glory (v. 27).
[12] “But before all this happens, you will be seized and persecuted; you will be handed over to the synagogues and to imprisonment, and brought before kings and governors for the sake of My name.”
[13] “and that will be your opportunity to bear witness”. The Christian is called to conform himself to Christ. They have persecuted Me, they will also persecute you. Luke recalls the scene of Paul before King Agrippa and Governor Festo (Acts 25:23-26, 32). Behold the time of trial. Not necessarily under the form of persecution. Saint Teresa of the Child Jesus suffered the absence of God for eighteen months, when she discovered her illness. A time of purification which prepares for the encounter. It is the normal condition of the Christian, that of living in a healthy tension which is not frustration. Christians are called to give witness to the hope which animates them.
[14] “Make up your minds not to prepare your defense;
[15] because I Myself shall give you an eloquence and a wisdom that none of your opponents will be able to resist or contradict”. The time has come to place our trust completely in God, God alone suffices. It is that same wisdom with which Stephen confused his enemies (Acts 6:10). The capacity to resist to persecution is guaranteed for the believer.
[16] “You will be betrayed even by parents and brothers, relatives and friends, and some of you will be put to death”.
[17] “You will be hated universally on account of my name. The radical following of Christ implies also the overcoming of blood relations, those which we affectionately believe to be more secure. There is the risk of remaining alone, like Jesus in His Passion.
[18] “But not a hair of your head will be lost”. Luke repeats the preceding verse (12:7) to remind us of the divine protection which is assured at the moment of trial. The believer is also guaranteed the care of his physical integrity.
[19] “Your perseverance will win you your lives.” Perseverance (cf. Acts 11:23; 13: 43; 14:22) is indispensable in order to bear fruit (8:15), in the daily trials and in persecutions. It means the same as the “remain in Christ” of John. The final victory is certain: the Kingdom of God will be established by the Son of Man. Therefore, it is necessary to be persevering, vigilant and in prayer (v. 36 and 12:35-38). The life-style of the Christian has to be a sign of the future which will come.
6. Oratio: Psalm 98
Sing a new song to the Lord
Acclaim Yahweh, all the earth,
burst into shouts of joy!
Play to Yahweh on the harp,
to the sound of instruments;
to the sound of trumpet and horn,
acclaim the presence of the King.
Let the sea thunder, and all that it holds,
the world and all who live in it.
Let the rivers clap their hands,
and the mountains shout for joy together,
at Yahweh's approach,
for He is coming to judge the earth;
He will judge the world with saving justice
and the nations with fairness.
7. Contemplatio
Good God, whose Kingdom is all love and peace, You Yourself create in our soul that silence that You need to communicate Yourself to it.
Peaceful acting, desiring without passion, zeal without agitation: all that can only come from You, Eternal Wisdom, Infinite activity, unalterable repose, principle and model of true peace.
You have promised us by Your prophets this peace. You have given it by Jesus Christ. You have given us the guarantee with the effusion of Your Spirit.
Do not permit that the envy of the enemy, the anxiety of passion, the scruples of conscience make us lose this heavenly gift, which is the pledge of Your love, the object of Your promises, the reward of the blood of Your Son. Amen. (Teresa of Avila, 38:9-10).
Lectio Divina: 32nd Sunday of ordinary time (C)
Jesus answers to the Sadducees
who ridicule faith in the Resurrection
Luke 20:27-40
Initial prayer
Oh infinite Mystery of Life,
We are nothing,
And still we can praise You
With the voice itself of Your Word
Who became the voice of our whole humanity.
Oh, my Trinity, I am nothing in You,
But You are all in me
And then my nothingness is life… it is eternal life.
Maria Evangelista of the Holy Trinity, O.Carm.
1. Lectio
Some Sadducees, those who deny that there is a resurrection, came forward and put this question to Jesus, saying, "Teacher, Moses wrote for us, If someone's brother dies leaving a wife but no child, his brother must take the wife and raise up descendants for his brother. Now there were seven brothers; the first married a woman but died childless. Then the second and the third married her, and likewise all the seven died childless. Finally the woman also died. Now at the resurrection whose wife will that woman be? For all seven had been married to her." Jesus said to them, "The children of this age marry and remarry; but those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage. They can no longer die, for they are like angels; and they are the children of God because they are the ones who will rise. That the dead will rise even Moses made known in the passage about the bush, when he called out 'Lord, ' the God of Abraham, the God of Isaac, and the God of Jacob; and he is not God of the dead, but of the living, for to him all are alive." Some of the scribes said in reply, "Teacher, you have answered well." And they no longer dared to ask him anything.
2. Meditatio
a) Key for the Reading:
• Context
We can say that the passage proposed to us for our reflection forms a central part of the text which goes from Luke 20:20 to 22:4, and deals with the discussions with the chief priests of the people. Already in the beginning of chapter 20, Luke presents us with some conflicts which arose between Jesus, the priests, and the scribes (vv. 1-19). Here Jesus finds Himself facing some conflict with the philosophical school of the Sadducees, who have taken their name from Zadok, the priest of David (2 Sam 8: 17). They accepted as revelation only the writings of Moses (v. 28), denying the gradual development of biblical revelation. In this sense one can better understand the expression “Moses prescribed for us” repeated by the Sadducees in this malicious debate which they use it as a trap to get Jesus and “to catch Him in a fault” (see: 20:2; 20:20). This philosophical school disappeared with the destruction of the temple.
• The law of the levirate
The Sadducees precisely deny the resurrection from the dead because, according to them, this object of faith did not form part of the revelation handed down to them from Moses. The same thing can be said concerning faith in the existence of angels. In Israel, faith in the resurrection of the dead appears in the book of Daniel written in the year 605 – 530 B.C. (Dan 12:2-3). We also find it in 2 Macc 7:9,11,14,23. In order to ridicule the faith in the resurrection of the dead, the Sadducees quote the legal prescription of Moses on the levirate (Deut 25:5) concerning the ancient traditions of the Semitic peoples (including the Hebrews), according to which, the brother or a close relative of a married man who died without sons, had to marry the widow, in order: a) to assure to the deceased descendants (the sons would have been legally considered sons of the deceased man), and b) a husband to the woman, because women depended on the man for their livelihood. Cases of this type are recalled in the Old Testament in the Books of Genesis and Ruth.
In the Book of Genesis (38:6-26) it is said how “Judah took a wife, whose name was Tamar, for his first born son Er. But, Er, the first born of Judah, offended the Lord and the Lord killed him. Then Judah tells Onan, “Take your brother’s wife, and do your duty as her brother-in-law to maintain your brother’s line” (Gen 38:6-8). But Onan was also punished by God and he died (Gen 38:10), because Onan, knowing that the line would not count as his, spilt his seed on the ground every time he slept with his brother’s wife, to avoid providing offspring for his brother” (Gen 38:9). Judah, seeing this, sent Tamar to her father’s house so as not to give her his third son, Shelah, as a husband (Gen 38:10-11). Tamar then, disguising herself as a prostitute or a harlot, slept with Judah himself and conceived twins. Judah, on discovering the truth, defended Tamar, recognizing “She was right and I was wrong” (Gen 38:26).
In the book of Ruth the same story is told about Ruth herself, Ruth the Moabitess, who remained a widow after having married one of the sons of Elimelech. Together with her mother-in-law Naomi, Ruth was obliged to beg for survival and to gather in the fields the ears of corn which fell from the sheaves behind the reapers, up to the time when she married Boaz, a relative of her deceased husband.
The case proposed to Jesus by the Sadducees reminds us the story of Tobias the son of Tobit who married Sarah the daughter of Raguel, the widow of seven husbands, all killed by Asmodeus, the demon of lust, at the moment that they slept together. Tobias has the right to marry her because she belonged to his tribe. (Tobit 7:9).
Jesus makes the Sadducees notice that the purpose of marriage is procreation, and therefore it is necessary for the future of the human species, since none of the “sons of this world” (v. 34) is eternal. But “those who are judged worthy of a place in the other world” (v. 35) neither take husband nor wife in so far as they can no longer die” (v. 35-36). They live in God: “they are the same as the angels and, being children of the resurrection, are sons of God” (v. 36). Both in the Old and in the New Testament, the angels are called sons of God (see for example, Gen 6:2; Ps 29:1; Lk 10:6; 16:8). These words of Jesus remind us also of St. Paul’s letter to the Romans, where it is written that Jesus is the Son because of His Resurrection, He is the first risen from the dead and, par excellence, is Son of the Resurrection (Rom 1:4). Here we can also quote the texts of St. Paul on the resurrection of the dead as an event of salvation of a spiritual nature (1 Cor 15:35-50).
• I am: The God of the Living
Jesus goes on to confirm the reality of the resurrection by quoting another passage taken from Exodus, this time from the account of the revelation of God to Moses in the burning bush. The Sadducees make evident their point of view by quoting Moses. Jesus, at the same time, refutes their argument by quoting Moses as well: “That the dead resurrect has also been shown by Moses regarding the bush, when he calls the Lord: the God of Abraham, God of Isaac and God of Jacob” (v. 37). In Exodus we find that the Lord reveals Himself to Moses with these words: “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob” (Ex 3:6). The Lord then continues to reveal to Moses the divine name: “I AM” (Ex 3:14). The Hebrew word ehjej (also transliterated as ehyeh), from the root Hei-Yod-Hei, used for the divine name in Exodus 3:14, means I am he who is; I am the existing One. The root may also mean life, existence. And this is why Jesus can conclude, “God is not the God of the dead, but of the living” (v. 38). In the same verse Jesus specifies that “all live for Him [God]”. This can also mean “all live in Him”. Reflecting on Jesus’ death, in the letter to the Romans, Paul writes, “For by dying, He is dead to sin once and for all, and now the life that He lives is life with God. In the same way, you must see yourselves as being dead to sin but alive for God in Jesus Christ” (Rom 6:10).
We can say that Jesus, once more, makes the Sadducees see that God’s fidelity, whether for His people, or for the individual, is not based on the existence of a political kingdom (in the case of God’s fidelity to His people), nor on having prosperity and descendants in this life. The hope of the true believer does not reside in the things of this world, but in the Living God. This is why the disciples of Jesus are called to live as children of the resurrection, that is, sons of life in God, as their Master and Lord, “having been regenerated not from any perishable seed but from imperishable seed, that is, of the living and enduring Word of God” (1 Pet 1:23).
b) Questions to help in the reflection
* What has struck you most in this Gospel? Some word? Which particular attitude?
* Try to reread the Gospel text in the context of the other biblical texts quoted in the key to the reading.
* How do you interpret the conflict which arose between the chief priests of the people and the Sadducees with Jesus?
* Stop and think on how Jesus confronted the conflict. What do you learn from His behavior?
* What do you think is the central point in the discussion?
* What does the resurrection from the dead mean for you?
* Do you feel like a son or daughter of the resurrection?
* What does it mean for you to live the resurrection beginning now at the present moment?
3. Oratio
Inspired by Psalm 17
We will be filled, Lord, by contemplating Your Face
Listen, Yahweh, to an upright cause,
pay attention to my cry,
lend an ear to my prayer,
my lips free from deceit.
My steps never stray from the paths You lay down,
from Your tracks; so my feet never stumble.
I call upon You, God, for You answer me;
turn Your ear to me, hear what I say.
Shelter me in the shadow of Your wings.
That I in my uprightness will see Your face,
and when I awake I shall be filled with the vision of You.
4. Contemplatio
From the mystical diary of
Sister Maria Evangelista of the Most Holy Trinity, O.Carm.
This earthly life is also filled with love, with gifts of “truth”, hidden gifts and at the same time, revealed by the sign… I feel an immense gratitude for every human value. To live in communion with creation, in friendship with the brothers, in openness toward the work of God and the work of mankind, in a continuous experience of the gifts of life, even if in the midst of suffering, even is simply only human, it is a continuous grace, a continuous gift.
