Universal – Workers in War Zones
For doctors and their humanitarian collaborators in war zones, who risk their lives to save the lives of others.
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“A voice cries out in the wilderness ‘in the desert prepare
the way of the Lord.’ Make straight in the wasteland a highway
for our God. Every valley shall be filled in, every mountain
and hill made low ” Isaiah 40: 3-4
Their hearts must have sunk. When the Jewish people saw where their homeland, they must have let out a collective gasp. In the quotation above from Isaiah, the Jews are facing the frightening prospect of freedom. Soon, the Persian king Cyrus will come and liberate them from captivity in Babylon. He will free them from their enslavers, so that they can return to Jerusalem. You would think they’d feel overjoyed. You would think they’d feel exhilarated.
Nevertheless, as they awaited their liberation, the Jewish people probably felt a little uneasy. For they had become comfortable living in slavery. The Babylonians were not a particularly cruel people. Moreover, the Jews were getting enough to eat. They were starting to make some money. Sure, being home in Jerusalem sounded wonderful. After all, Jerusalem was where God dwelled.
Unfortunately, in order to get home, the Jews would have to cross the desert. Trudging across miles and miles of waterless wasteland, the sun would scorch them by day. Bitter winds would bite them at night. There would be scorpions hiding under rocks, bandits lurking in the hills.
“In the desert prepare the way of the Lord.”
Yes, the Jewish people wanted to be home with God. They just didn’t want to go through the desert to find him. It’s a dilemma we all experience. Whether we’re aware of it or not, we all want to be home with God. We all want the peace and joy His presence brings. However, we just don’t want to do what it takes to receive that peace and joy.
For like the Jews in Isaiah’s narrative, a vast desert stands between us and God. In this arid wasteland, hostile forces surround us. Our prayer feels as dry as a desert wind. Our workplace seems a hideout of corporate snakes and secretarial scorpions. Feelings of depression, fits of anxiety hover over our heads like marauding birds.
So, at all costs, we try to avoid journeying too far into our desert. As a result, when sadness over a spouse’s infidelity overwhelms us, we distract ourselves with shopping. When nervousness over an upcoming medical exam shakes us, we numb ourselves with food. Seeing an enemy in the next pew, we move away in order to avoid the awkward encounter. No, we don’t journey through the desert of our live. For we have a hard time believing God waits at the other side.
In his great poem The Divine Comedy, Dante describes the soul’s journey from hell to heaven. Interestingly, the journey starts not as an ascent but a descent. Heaven comes only after the poet has first plummeted to the bottom of hell. Similarly, God waits on the other side for those who delve deeply into the painful parts of their lives.
“In the desert prepare the way of the Lord.”
If we want to find resurrection come Easter, we must first walk through our desert this Lent. We must face our fear and talk honestly with an alienated neighbor. We must take time and feel the loneliness over the loss of a parent. We must stop rationalizing and accept the guilt for having betrayed a friend. It’s a scary prospect since it means staying present to our pain. Usually, the discomfort of the desert sends us scampering back to Babylon. We scurry back to Babylon and savor the sweet enslaving distractions of television, work and company.
Don’t seek distractions. This Lent allow time for quiet prayer. Move through the desert of your heart. We can do it. The dryness, the desolation won’t destroy us. After all, the desert didn’t destroy the Israelites. For as Isaiah later promises, the same loving God who awaited the Israelites at the desert’s end would also accompany them in the wasteland. Indeed, Yahweh walked with them. He shielded them from the sun, drove away the jackals.
Likewise, if we journey into our desert, we will find God walking with us. God give us the strength to face our loneliness and the courage to see our sins. As Isaiah declares, Yahweh makes crooked ways strait. He levels the mountains of fear. The valleys of depression He fills so that our journey becomes smooth.
“In the desert prepare the way of the Lord.”
The desert in our hearts is never as bad as we fear. If we make the journey, we will find God walking with us through the beginning, middle and end. Still, it’s easy to talk the talk. This Lent we need to walk the walk.
March 2019
Fr. Timothy Ennis, O.Carm
From the 22nd to the 24th,of March, the Second Meeting of Carmelite Laity of the Iberian Region took place at the "Casa Sao Nuno" in Fátima (Portugal). The meeting was organized by the Laity Commission of the so-called "mixed team" of the Iberian Region, composed of the three provinces of Spain (Aragón-Castilla-Valencia, Bética and Cataluña), the General Commissariat of Portugal, the three Federations of Nuns from the Iberian Peninsula and the two congregations of Carmelite Sisters of apostolic life.
One hundred and sixty people participated in the meeting (among them, the Provincials and the Superior General of the Carmelite Sisters of the Sacred Heart). The central theme was "the shared mission" and the main presentation was given by the Prior General, Fernando Millán Romeral, O.Carm., who insisted that our mission as Carmelites of the 21st century has as its subject the entire Carmelite Family . He also shared a series of keys to understanding to rethink this mission. These keys were analyzed in various groups and round tables.
Several members of the Carmelite Family shared their experience of belonging to Carmel and offered their proposals and initiatives for the future.
During the meeting there was a small pilgrimage to the various emblematic places of Fatima. Also, the musical group "Karmel" of Villarreal (which has recently completed 25 years of existence) offered a beautiful prayer-concert centered on the figure of Mary.
As always, the hospitality of the Commissariat of Portugal was exceptional and the whole meeting took place in an atmosphere of fraternity and joy.
First Chapter of the Provincial Commissariat of St. Joseph (SEL), Vietnam
During the First Chapter of the Provincial Commissariat of St. Joseph (SEL), Vietnam, held on February 28 - March 1 2019 were elected:
- Commissary Provincial: Fr. Joseph Hung Tran, O.Carm.
- First Councilor: Fr. Joseph Thien Nguyen, O.Carm.
- Second Councilor: Fr. Joseph Trung Tran, O.Carm.
They begin their office on March 19, 2019, the Solemnity of St. Joseph, the day the Commissariat comes into existence. God bless them, and may Our Lady of Mt. Carmel and St. Joseph bless this new part of the St. Elias Province.
Pope's Prayer Intentions for March 2019
Evangelization – Christian Communities
That Christian communities, especially those who are persecuted, feel that they are close to Christ and have their rights respected.
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8th Sunday of Ordinary time (C)
A parable which calls us to conversion
The Tree is recognized by its fruit.
Luke 6:39-45
1. OPENING PRAYER
Oh Holy Spirit, come to my aid in my weakness and teach me to pray. Spirit of the Father, without You I do not know what to ask for nor how to ask for it. But You Yourself come to my assistance and pray to the Father on my behalf, with sighs which no words can express. Oh Spirit of God, you know what is in my heart: pray in me as the Father desires. Oh Holy Spirit, come to the aid of my weakness and teach me how to pray. Amen.
(Cf Rm 8:26-27)
2. LECTIO: THE READING
a) A key to the Reading
Today’s Gospel presents us with passages from the teachings which Jesus pronounced on the plain, after having spent the night in prayer (Lk 6:12), and after having called the Twelve to be His apostles (Lk 6:13-14). Many of these teachings, woven together in this discourse, were pronounced by Jesus on other occasions. But, imitating Matthew, Luke places them all together in this Sermon on the Plain.
b) A division of the Text to facilitate our Reading
Lk 6:39: The parable of the blind leading the blind.
Lk 6:40: The disciple and the teacher.
Lk 6:41-42: The splinter in the eye of your brother.
Lk 6:43-45: The parable of the tree that produces good fruit.
c) The Text: Luke, 6:39-45
Jesus told his disciples a parable, "Can a blind person guide a blind person? Will not both fall into a pit? No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher. Why do you notice the splinter in your brother's eye, but do not perceive the wooden beam in your own? How can you say to your brother, 'Brother, let me remove that splinter in your eye,' when you do not even notice the wooden beam in your own eye? You hypocrite! Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother's eye. "A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit. For every tree is known by its own fruit. For people do not pick figs from thornbushes, nor do they gather grapes from brambles. A good person out of the store of goodness in his heart produces good, but an evil person out of a store of evil produces evil; for from the fullness of the heart the mouth speaks."
3. A MOMENT OF SILENT PRAYER
So that the Word of God can penetrate our hearts and enlighten our lives.
4. SOME QUESTIONS
To assist our meditation and prayer.
- Have you ever put yourself in the situation of a blind person? What did you experience?
- The splinter and log in one’s eye. How do I relate to others? At home, in my family, at work, with colleagues, in community, with brothers and sisters?
- There is no shortage of “spin” and interpretation of the Gospel these days. How can we use this passage as guidance in discerning the truth?
- The Teacher and the disciple. What kind of a disciple of Jesus am I?
- What is the spiritual state of my heart?
5. FOR THOSE WHO WISH TO GO DEEPER INTO THE TEXT
Lk 6:39: The parable of the blind leading the blind.
Jesus tells a parable to the disciples: "Can a blind man lead another blind man? Will not both fall into a hole? " A parable of one line, very similar to the warnings that, in the Gospel of Matthew, are addressed to the Pharisees: "Woe to you, blind guides!" (Mt 23:16,17,19,24,26). Here, in the context of the Gospel of Luke, this parable is addressed to the animators of the communities who consider themselves to be masters of the truth, superior to others. This is why they are blind guides.
Lk 6:40: The Disciple and the Teacher
"The disciple is not superior to the teacher; but each well trained student will be like his teacher." Jesus is the Master. Not the professor. The professor in the classroom teaches different subjects, but does not live with the students. The Teacher does not give lessons, He lives with His pupils. His subject matter is Himself, His testimony of life, His way of living the things He teaches. Living with the Teacher entails three aspects: (a) The Teacher is the model or example to be imitated (cf. Jn 13:13-15); (b) The disciple not only contemplates and imitates the Teacher, but He also commits Himself to the destiny of the Master, with His temptations (Lk 22:28), with His persecution (Mt 10:24-25), and with His death (Jn. 11:16); (c) He not only imitates the model and not only undertakes the commitment, but He comes to identify Himself with Him: "I no longer live, but Christ lives in Me" (Gal 2:20). This third aspect is the mystical dimension of the following of Jesus, fruit of the action of the Spirit.
Lk 6:41: The splinter in the eye of your brother.
“Why do you observe the splinter in your brother's eye and never notice the great log in your own? How can you say to your brother, "Brother, let me take out that splinter in your eye," when you cannot see the great log in your own? Hypocrite! Take the log out of your own eye first, and then you will see clearly enough to take out the splinter in your brother's eye.”
In the Sermon on the Mount, Matthew deals with the same theme and explains the parable of the splinter in the eye a little better. Jesus asks for a creative attitude that enables us to meet the other without judging him, without preconceptions and rationalizations, accepting him as a brother (Mt 7:1-5). This total openness towards the other, considered as brother or sister, will only arise in us when we are able to relate to God with the total trust of children (Mt 7:7-11).
Lk 6:43-45: The parable of the tree that produces good fruit.
“'There is no sound tree that produces rotten fruit, nor again a rotten tree that produces sound fruit. Every tree can be told by its own fruit: people do not pick figs from thorns, nor gather grapes from brambles.” The letter of the apostle James serves as a commentary to these words of Jesus: “Does any water supply give a flow of fresh water and salt water out of the same pipe? Can a fig tree yield olives, my brothers, or a vine yield figs? No more can sea water yield fresh water” (Jm 3:11-12). A well-formed person in the tradition of community living develops a good character within himself that leads him to practice goodness. "He draws out good from the good treasure of his heart." But the person who does not pay attention to his formation will have difficulty producing good things. On the contrary, "evil draws evil out of its evil treasure, because the mouth speaks from the fullness of the heart". Regarding the "good treasure of the heart" it is worth remembering what the book of Sirach says about the heart, source of good advice: "Attend the counsel of your heart, because no one is more faithful to you. In fact, the conscience of a man sometimes warns him better than seven sentinels perched on a watchtower to spy. For all these things invoke the Most High, so that He may lead your way according to truth" (Sir 37:13-15).
6. ORATIO
Psalm 16 (15)
Protect me, O God, in You is my refuge.
To Yahweh I say, “You are my Lord,
my happiness is in none of the sacred spirits of the earth.”
They only take advantage of all who love them.
People flock to their teeming idols.
Never shall I pour libations to them!
Never take their names on my lips.
My birthright, my cup is Yahweh;
You, You alone, hold my lot secure.
The measuring-line marks out for me a delightful place,
my birthright is all I could wish.
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
So my heart rejoices, my soul delights,
my body too will rest secure,
for You will not abandon me to Sheol,
You cannot allow Your faithful servant to see the abyss.
You will teach me the path of life,
unbounded joy in Your presence,
at Your right hand everlasting pleasures.
7. FINAL PRAYER
God of love, You are a God of peace and unity,
You are the only one who can dispense harmony.
The new commandment You gave us
through Your Only Son
to love one another as You loved us,
wounds our heart and overwhelms us.
In fact, we know the harsh resistance of our pride
and of our infidelities.
But You gave us Your very beloved Son
for our life and our salvation.
We pray, Father,
give Your servants a humble spirit,
far from every bad intention,
a pure conscience and sincere thoughts and feelings.
Give us a heart capable of loving all our brethren
to exchange a holy embrace of love and peace.
Following the example of Your holy apostles and disciples,
let us sincerely encounter each other in Your holy Spirit
by the grace of Jesus Christ,
the Immaculate Lamb,
who redeemed us with His blood
and Who made us a holy people
to manifest the glory of Your name.
Blessing You for ever and ever. Amen.
(From the Coptic Liturgy of St. Cyril)
Electoral Chapter of the Monastery of Sutri and the Monastery of Vetralla, Italy
Electoral Chapter of the Monastery of Sutri, Italy
The Elective Chapter of the Carmelite Monastery of Sutri, Italy, was held 11 February 2019. The following were elected:
- Prioress: Sr. M. Martina Simeone, O.Carm.
- 1st Councilor: Sr. M. Daniela Solustri, O.Carm.
- 2nd Councilor: Sr. Teresa Lupo, O.Carm.
- Director of Novices: Sr. M. Daniela Solustri, O.Carm.
- Treasurer: Sr. Teresa Lupo, O.Carm.
- Sacristan: Sr. M. Alessandra Foti, O.Carm.
Electoral Chapter of the Monastery of Vetralla, Italy
The Elective Chapter of the Carmelite Monastery of Vetralla, Italy, was held 11 February 2019. The following were elected:
- Prioress: Sr. M. Benedetta Succu, O.Carm.
- 1st Councilor: Sr. Marianna Caprio, O.Carm.
- 2nd Councilor: Sr. M. Giuseppina Sotgiu, O.Carm.
- 3rd Councilor: Sr. M. Teresa Nguyen, O.Carm.
- 4th Couniclor: Sr. M. Fiamma Piola, O.Carm.
- Director of Novices: Sr. Marianna Caprio, O.Carm.
- Treasurer: Sr. M. Teresa Nguyen, O.Carm.
- Sacristan: Sr. M. Fiamma Piola, O.Carm.
On the occasion of the first centenary of the Apostolic Letter, Maximum Illud, of Pope Benedict XV, Pope Francis has convoked a Special Missionary Month for October, 2019, that will have as its theme, "Baptized and Sent out: the Church of Christ on Mission in the World". On account of this, and by way of preparation for the said month, the Congregation for the Evangelisation of Peoples and for Pontifical Missionary Works, has published a guide. The guide is divided into three parts, with an introduction that includes a number of quotations of what Pope Francis and Cardinal Filoni have said about mission in the Church today. In the first part, under the title, "The Encounter with Jesus Christ", there is a reflection on the liturgical readings for the month of October 2019. The second part presents a list of "witnesses to mission". The third part contains reflections on certain concrete questions in relation to the missionary dimension of the Church. The guide, in five languages, may be read at: http://www.october2019.va/it/mmsott2019/la-guida.html
In the second section, among the twenty-five witnesses, two Carmelites appear: St. Therese of the Child Jesus, patroness of the missions, and Bl. Titus Brandsma who, at various times, manifested their desire to go to the missions but never went, for a number of reasons. Both examples show us how people can possess a missionary spirit and be involved in mission in and through ordinary daily life. May Carmel in the 21st century never be without that missionary spirit and the generosity necessary to give witness to the Good News of the Gospel!
The Elective Chapter of the Carmelite Monastery of Antequera, Spain, was held 6 February 2019. The following were elected:
- Prioress: Sr. Angelina Ngina Muli, O.Carm.
- 1st Councilor: Sr. Liliana M. Campos Rosa, O.Carm.
- 2nd Councilor: Sr. Regina Nduku Maingi, O.Carm.
- Treasurer: Sr. Liliana M. Campos Rosa, O.Carm.
- Sacristan: Sr. Juliana Kavithe Mwololo, O.Carm.
More...
On the recent 28th of January in the city of Panama, a Carmelite Youth Day was held, bringing together young people from different countries, belonging to different Carmelite movements, especially in Latin America. The Day was a joint celebration of Carmelites of the Ancient Observance and Discalced Carmelites. It was led by both Fernando Millán Romeral, O.Carm., and Saverio Cannistrà, O.C.D.. The theme of the day was taken from a phrase of St. Teresa de los Andes, God is infinite Joy.
The Carmelite Day began with a procession through the streets of the city with the statue of Our Lady of Mount Carmel. During the course of the procession there were different moments in which there was celebration, or prayer and reflection. Various groups shared their folklore. As a continuation of the prayer and reflection of the morning, there was a “holy hour” of Eucharistic Adoration in the afternoon. The young Carmelites showed great maturity in being able to pass from joyous celebration in one moment to silence and adoration in an other. Later in the programme there was a solemn celebration of the Eucharist, led by Fr. Saverio, The Day ended with a brief festival of religious music.
From the offices of CITOC we would like to offer our thanks for the welcome and excellent hospitality we received from our Discalced brothers, which ensured the success of the Carmelite Day. The Carmelite Order has been present in different ways at each of the last five World Youth Days (Sydney, Madrid, Rio de Janeiro, Krakow and Panamá. We are gearing up for the WYD in Lisbon in 2022!
Universal – Victims
For a generous welcome to the victims of human trafficking, enforced prostitution, and violence.
Lectio Divina: February – febrero – febbraio 2019
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Saturday, February 2, 2019
Lectio Divina: The Presentation of the Lord
Sunday, February 3, 2019
Lectio Divina: 4th Sunday of Ordinary Time (C)
Monday, February 4, 2019
Lectio Divina: Mark 5:1-20
Tuesday, February 5, 2019
Lectio Divina: Mark 5:21-43
Wednesday, February 6, 2019
Lectio Divina: Mark 6:1-6
Thursday, February 7, 2019
Lectio Divina: Mark 6:7-13
Friday, February 8, 2019
Lectio Divina: Mark 6:14-29
Saturday, February 9, 2019
Lectio Divina: Mark 6:30-34
Sunday, February 10, 2019
Lectio Divina: 5th Sunday of ordinary time (C)
Monday, February 11, 2019
Lectio Divina: Mark 6:53-56
Tuesday, February 12, 2019
Lectio Divina: Mark 7:1-13
Wednesday, February 13, 2019
Lectio Divina: Mark 7:14-23
Thursday, February 14, 2019
Lectio Divina: Mark 7:24-30
Friday, February 15, 2019
Lectio Divina: Mark 7:31-37
Saturday, February 16, 2019
Lectio Divina: Mark 8:1-10
Sunday, February 17, 2019
Lectio: 6th Sunday of ordinary time (C)
Monday, February 18, 2019
Lectio Divina: Mark 8:11-13
Tuesday, February 19, 2019
Lectio Divina: Mark 8:14-21
Wednesday, February 20, 2019
Lectio Divina: Mark 8:22-26
Thursday, February 21, 2019
Lectio Divina: Mark 8:27-33
Friday, February 22, 2019
Lectio Divina: Chair of Saint Peter, apostle
Saturday, February 23, 2019
Lectio: Mark 9:2-13
Sunday, February 24, 2019 - 08
Lectio Divina: 7th Sunday of ordinary time (C)
Monday, February 25, 2019
Lectio Divina: Mark 9:14-29
Tuesday, February 26, 2019
Lectio Divina: Mark 9:30-37
Wednesday, February 27, 2019
Lectio Divina: Mark 9:38-40
Thursday, February 28, 2019
Lectio Divina: Mark 9:41-50
Imitating the mercy of the Father in heaven
Luke 6:27-38
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) A key to the reading:
Luke tells us (Lk 6:17-19) that as Jesus was coming down the mountain with the Twelve, he met a large crowd who sought to listen to His word and to touch Him, because power emanated from Him and it cured all. Jesus welcomes the crowd and speaks His word to them. The text of the liturgy for this Sunday puts before us a part of the discourse Jesus delivered on that occasion. In Luke’s Gospel, those to whom the discourse is addressed are “the disciples” and “a great crowd of people from all parts of Judea and from Jerusalem and from the coastal region of Tyre and Sidon” (Lk 6:17). Perhaps these are Jews (Judea and Jerusalem) and pagans (the coastal region of Tyre and Sidon). In Matthew’s Gospel, this same discourse is presented as the New Law of God, as the Ancient Law had been proclaimed from the top of the mountain (Mt 5:1).
b) A division of the text as a help to the reading:
Luke 6:27-28: General counsels.
Luke 6:29-30: Concrete examples of the practice of the general counsels.
Luke 6:31: A summary of Jesus’ teaching.
Luke 6:32-34: Whoever wishes to follow Jesus must go beyond the morality of the pagans.
Luke 6:35-36: The root of the new morality: imitate the mercy of God the Father.
Luke 6:36-38: Concrete examples of how to imitate God the Father.
c) The text:
Jesus said to his disciples: “To you who hear I say, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic. Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. Do to others as you would have them do to you. For if you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? Even sinners do the same. If you lend money to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, and get back the same amount. But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. Be merciful, just as your Father is merciful. “Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven. Give, and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you.”
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.
a) Which part of the text did you like best or touched you most?
b) Why did Jesus pronounce this discourse? Look carefully at the information in the text and try to draw your own conclusions.
c) According to you, what is the core and root of Jesus’ teaching?
d) How can we, today, in our consumerist and individualistic society, practice the morality proposed by Jesus? Or, what does “Be merciful even as your Father is merciful” mean today?
e) Did you find anything in the text that might be a reason for hope and courage?
5. A key to the reading
for those who wish to go deeper into the theme.
i) The context of Jesus’ discourse:
Luke presents Jesus’ teaching as a progressive revelation. Several times, from the beginning of his Gospel up to chapter 6:16, Luke tells his readers that Jesus taught the crowds but does not mention the content of the teaching (Lk 4:15,31,32,44; 5:1,3,15,17; 6:6). Now, however, after saying that Jesus saw the crowd that wished to hear the word of God, Luke presents the first great discourse that begins with the exclamation, “How happy are you who are poor!” (Lk 6:20), “But alas for you who are rich!” (Lk 6:24).
Some call this discourse “The Sermon on the Plain”, because according to Luke, Jesus came down from the mountain and stopped at a plain where He gave His discourse (Lk 6:17). In Matthew’s Gospel, this same discourse takes place on the mountain (Mt 5:1) and is called “The Sermon on the Mount”. In Matthew there are nine beatitudes in the sermon, which present a way of life for the Christian communities of Jewish origin. In Luke, the sermon is shorter and more radical and is directed towards the Hellenistic communities made up of rich and poor persons. The verses of the Gospel of the seventh Sunday of Ordinary Time present the core of Jesus’ teaching concerning the behavior of those who wish to be His disciples.
ii) A Commentary on the text:
Luke 6:27a: Jesus speaks to everyone.
From the beginning of the discourse until now, Jesus had spoken to His “disciples” (Lk 6:20). Here, in Luke’s text 6:27a, His audience grows and He addresses Himself to “you who wish to hear”, that is, His disciples who are that great crowd of poor and suffering people, coming from all parts (Lk 6:17-19) and to all of us, you and me, who at this very moment “hear” the word of Jesus.
Luke 6:27b-28: General counsels that define the new teaching.
The words that Jesus directs to this crowd of poor and suffering people are demanding and difficult: “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who treat you badly.” These counsels of Jesus go way beyond the demands, which in those times, people learned from childhood from the scribes and Pharisees during the weekly meetings in the synagogue, that is, “love your neighbor and hate your enemy” (Mt 5:43). The new demands from Jesus go beyond this set and common morality, even to this day, and reveal an aspect of “greater justice” that Jesus requires of those who wish to follow Him (Mt 5:20).
Luke 6:29-30: Concrete examples of the practice of the new teaching of Jesus!
Jesus asks me to offer the other cheek to those who strike me on one cheek, and He asks that I do not reclaim it when someone takes what is mine. How are we to understand these words? Must the poor person accept when the rich person strikes him/her, when the rich person steals or exploits him/her? If we take these words literally, these counsels seem to favor the rich. But not even Jesus observed these words literally. When the soldier struck Jesus in the face, he did not offer the other cheek, but reacted strongly: “If there is something wrong in what I said, point it out; but if there is no offense in it, why do you strike me?” (Jn 18:22-23). What Jesus did then, tells us not to take these words literally. Besides, the words that follow in the same discourse help us to understand what Jesus wished to teach (Lk 6:31).
Luke 6:31: A summary of Jesus’ teaching.
Jesus pronounces this revolutionary sentence: “Treat others as you wish them to treat you”. The best commentaries on this teaching are some comments taken from other religions. From Islam: “No one can be a believer unless he loves his brother as himself.” From Buddhism: “There are five ways in which a true leader must treat his friends and dependents: with generosity, courtesy, goodwill, giving to them what they expect and being true to his word”. From Taoism: “Consider the success of your neighbor as your own, and also his misfortune as if it were your own”. From Hinduism: “Do not do to others that which were it to happen to you would cause you pain”. In His teaching, Jesus succeeded in putting into words the deepest and most universal desires of humankind, the desire for fraternity, born of the will to wish others well completely selflessly, without trying to draw any benefit, merit or reward. It is in sincere fraternity, well lived, that the face of God is revealed.
Luke 6:32-34: Those who want to follow Jesus must go beyond the morality of the pagans.
What can we think of those who love only those who love them? Do we only do good to those who do good to us? Do we lend only to those who will repay us? In all societies of every kind, the members of a family seek to help each other. Jesus speaks of this universal practice: “Even sinners do that much!” But this universal practice is not enough for those who wish to follow Jesus Christ. Jesus is quite clear on this point. It is not enough! It is necessary to take a further step. What step? The answer lies in what follows.
Luke 6:35-36: The root of the new morality: to imitate the mercy of God the Father.
By His preaching, Jesus tries to change and convert people. The change He desires is not limited to a simple inversion of the situation so that those who are at the bottom go to the top and those on top go down to the bottom. This would change nothing and the system would go on functioning unchanged. Jesus wants to change the way of life. He wants that His followers have the opposite attitude: “Love your enemies!” The new way He wishes to build comes from a new experience of God, Father of love. The love of God for us is entirely gratuitous. It does not depend on anything we do. Thus true love desires the good of the other independently of anything he or she does for me. In this way, we imitate the mercy of God the Father and we become “children of the Most High, who is kind to the ungrateful and the wicked”. We shall become “merciful as your Father is merciful”. These words of Jesus evoke the experience of God that Moses had on Mount Sinai: “Yahweh, Yahweh, a God of tenderness and compassion, slow to anger, rich in tenderness and faithfulness” (Ex. 34:6).
Luke 6:36-38: Concrete examples of how to imitate God the Father.
Do not judge, do not condemn, forgive, give without measure! These are the counsels that Jesus gives to those who were listening to Him on that day. These make explicit and concrete the teachings of Jesus in the previous verse on the merciful love towards enemies and on behavior as children of the Most High. It is the mercy that is shown in the parables of the Good Samaritan and the Prodigal Son and that is revealed in the life of Jesus: “Who sees Me, sees the Father”.
iii) Further information for us to understand the text better:
a) Bless those who curse you:
The two statements in the same discourse: “Happy you who are poor!” (Lk 6:20) and “Alas you who are rich!” (Lk 6:24) bring the hearers to make a choice, to choose options in favor of the poor. In the Old Testament, at several times, God places people in a position of choice between blessing and cursing. People are given the possibility to choose: “I set before you life or death, blessing or curse. Choose life, then, so that you and your descendants may live” (Deut 30:19). God does not condemn. It is the people who choose life or death, according to their attitude before God and neighbor. These moments of choice are moments when God visits His people (Gen 21:1; 50:24-25; Ex 3:16; 32:34; Jer 29:10; Ps 59:6; Ps 65:10; Ps 80:15, Ps 106:4). Luke is the only Evangelist who makes use of this image of the visit of God (Lk 1:68, 78; 7:16; 19:44; Acts 15:16). For Luke, Jesus is the visit of God who places His people before the choice of blessing or curse: “Happy are you who are poor!” but “Alas you who are rich!” But the people do not recognize God’s visit (Lk 19:44). And today, in our world, whose greatest accomplishment is the growing poverty of so many, are we able to recognize the visit of God?
b) Those to whom the discourse of Jesus is addressed:
Jesus begins His discourse using the second person plural: “Happy are you who are poor!” – “Alas you who are rich!” However, present before Jesus on that plain, there were no rich people! Only the poor and suffering from all parts were there (Lk 6:17-19). But the text says, “Alas you who are rich!” In passing on the words of Jesus, Luke was thinking also of the Hellenist community of Greece and of Asia Minor in the 80s, 50 years after the time of Jesus. Among these there was discrimination against the poor on the part of the rich (cf. Rev 3:15-17; Jas 2:1-4; 5:1-6; 1Cor 11:20-21), the same discrimination typical of the structure of the Roman Empire. Jesus criticizes the wealthy severely and directly: “You who are rich, you are having your consolation already! Alas for you who have your fill now, you shall go hungry! Alas for you who laugh now, you shall mourn and weep!” This shows that, for Jesus, poverty is not a fatality, but the result of the unjust accumulation of wealth by others. The same may be said for this statement: “Alas for you when the world speaks well of you! This was the way their ancestors treated the false prophets!” This fourth warning refers to the converted Jews, that is, the children of those who in times past praised the false prophets. In citing these words of Jesus, Luke was thinking of the converted Jews of his time who used their prestige and authority to criticize openness to the pagans.
6. Psalm 34 (33)
“Gratitude that springs from a different view”
I will bless the Lord at all times;
His praise shall continually be in my mouth.
My soul makes its boast in the Lord;
let the afflicted hear and be glad.
O magnify the Lord with me,
and let us exalt His name together!
I sought the Lord, and He answered me,
and delivered me from all my fears.
Look to Him, and be radiant;
so your faces shall never be ashamed.
This poor man cried, and the Lord heard him,
and saved him out of all his troubles.
The angel of the Lord encamps around those who fear Him,
and delivers them.
O taste and see that the Lord is good!
Happy is the man who takes refuge in Him!
O fear the Lord, you His saints,
for those who fear Him have no want!
The young lions suffer want and hunger;
but those who seek the Lord lack no good thing.
Come, O sons, listen to me,
I will teach you the fear of the Lord.
What man is there who desires life,
and covets many days, that he may enjoy good?
Keep your tongue from evil,
and your lips from speaking deceit.
Depart from evil, and do good;
seek peace, and pursue it.
The eyes of the Lord are toward the righteous,
and His ears toward their cry.
The face of the Lord is against evildoers,
to cut off the remembrance of them from the earth.
When the righteous cry for help,
the Lord hears, and delivers them out of all their troubles.
The Lord is near to the broken-hearted,
and saves the crushed in spirit.
Many are the afflictions of the righteous;
but the Lord delivers him out of them all.
He keeps all his bones;
not one of them is broken.
Evil shall slay the wicked;
and those who hate the righteous will be condemned.
The Lord redeems the life of His servants;
none of those who take refuge in Him will be condemned.
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.
1) Opening prayer
Lord our God,
help us to love You with all our hearts
and to love all people as You love them.
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 - Mark 6:14-29
King Herod heard about Jesus, for his fame had become widespread, and people were saying, "John the Baptist has been raised from the dead; That is why mighty powers are at work in him." Others were saying, "He is Elijah"; still others, "He is a prophet like any of the prophets." But when Herod learned of it, he said, "It is John whom I beheaded. He has been raised up." Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married. John had said to Herod, "It is not lawful for you to have your brother's wife." Herodias harbored a grudge against him and wanted to kill him but was unable to do so. Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him. Herodias had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee. His own daughter came in and performed a dance that delighted Herod and his guests. The king said to the girl, "Ask of me whatever you wish and I will grant it to you." He even swore many things to her, "I will grant you whatever you ask of me, even to half of my kingdom." She went out and said to her mother, "What shall I ask for?" Her mother replied, "The head of John the Baptist." The girl hurried back to the king's presence and made her request, "I want you to give me at once on a platter the head of John the Baptist." The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her. So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison. He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother. When his disciples heard about it, they came and took his body and laid it in a tomb.
3) Reflection
• The Gospel today describes how John the Baptist was victim of the corruption and of the arrogance of the government of Herod. He died without being judged by a tribunal, in the course of a banquet given by Herod with the great men of the kingdom. The text gives us much information about the time of the life of Jesus and on the way in which the powerful of the time exercised power. From the beginning of the Gospel of Mark we perceive or see a situation of suspense. He had said, “After John had been arrested, Jesus went into Galilee proclaiming the Gospel of God!” (Mk 1:14). In today’s Gospel, almost suddenly, we know that Herod had already killed John the Baptist. Therefore, the reader asks himself, “What will he do now with Jesus? Will He suffer the same destiny? Rather than drawing up a balance of the opinions of the people and of Herod on Jesus, Mark asks another question, “Who is Jesus?” This last question grows throughout the Gospel until it receives the definitive response from the centurion at the foot of the Cross: “Truly, this man was the Son of God!” (Mk 15:39)
• Mark 6:14-16. Who is Jesus? The text begins with a balance on the opinions of the people and of Herod on Jesus. Some associated Jesus with John the Baptist and with Elijah. Others identified Him with a prophet, that is, with someone who spoke in the name of God, who had the courage to denounce the injustices of the powerful and who knew how to animate the hope of the little ones. People tried to understand Jesus starting from the things that they themselves knew, believed, and hoped. They tried to make Him fit into the familiar criteria of the Old Testament with its prophecies and its hopes, and of the tradition of the ancients, with their laws. But these criteria were not sufficient. Jesus could not fit in those criteria. He was much greater!
• Mark 6:17-20. The cause for the killing of John. Galilee, the land of Jesus, was governed by Herod Antipas, the son of King Herod the Great, from the year 4 BC up to the year 39 after Christ. In all, 43 years! During the whole lifetime of Jesus, there had been no change in the government of Galilee! Herod Antipas was the absolute lord of everything; he listened to no one and did whatever he pleased! But the one who really commanded in Palestine, from the year 63 BC, was the Roman Empire. Herod, in order to not be removed from office, tried to please Rome in everything. He insisted above all on an efficient administration which would provide income for the Roman Empire. The only thing that concerned or worried him was his security and promotion. This is why he repressed any type of subversion. Flavius Josephus, a writer of that time, says that the reason for the imprisonment of John the Baptist was Herod’s fear of a popular revolt. Herod liked to be called benefactor of the people, but in reality he was a tyrant (Lk 22:25). John’s denouncement of him (Mk 6: 18) was the drop which filled up the cup, and John was thrown into prison.
• Mark 6:21-29: The murder plot. The anniversary and the banquet of the feast, with dancing and orgies! This was an environment in which the alliances were plotted. In attendance were “the great of the court, the officials and important people from Galilee”. In this environment the murder of John the Baptist was plotted. John, the prophet, was a living denouncement in this corrupt system. This is why he was eliminated under the pretext of personal vengeance. All this reveals the moral weakness of Herod. So much power accumulated in the hands of a man who did not control himself! Under the enthusiasm of the feast and of the wine, Herod swore lightly to give something to the young dancer. And superstitious as he was, he thought that he had to maintain his oath. For Herod, the life of his subjects counted nothing, had no value. He used them as he wanted and decided what to do with them just as he decided where to place the chairs in his house. Mark gives an account of how things happened and lets the community draw its own conclusions.
4) Personal questions
Do you know the cases of people who have died victims of corruption and of the dominion of the powerful? Do you know people in the community and in our Church who are victims of authoritarianism and an excess of power?
• Herod, the powerful who considered himself the owner of life and death of the people, was a great superstitious man and feared John the Baptist. He was a coward before the great, a corrupt man before the girl. Superstition, cowardice, and corruption characterized the exercise of Herod’s power. Compare this with the corrupt power today in the various levels of society.
5) Concluding prayer
This God, His way is blameless;
the word of Yahweh is refined in the furnace,
for He alone is the shield of all who take refuge in Him. (Ps 18:30)
