The values of contemplation - when lived faithfully in the midst of the complex events of daily life - make Carmelite brotherhood a witness to the living and mysterious presence of God among his people. Carmelite Constitution - 18
"Lord, I know You are with me today in all my adversities, my sorrows and pain. You have said: "Ask and you shall receive, Seek and you shall find, Knock and the door will be opened unto you." Today, dear Jesus, I ask, I seek and I knock. Help me now to be able to hand all over to You and to accept the outcome. Not my will be done but Thine."
Ordinary Time
1) Opening prayer
God of power and mercy,
protect us from all harm.
Give us freedom of spirit
and health in mind and body
to do your work on earth.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel reading - Luke 17,7-10
Jesus said: 'Which of you, with a servant ploughing or minding sheep, would say to him when he returned from the fields, "Come and have your meal at once"? Would he not be more likely to say, "Get my supper ready; fasten your belt and wait on me while I eat and drink. You yourself can eat and drink afterwards"? Must he be grateful to the servant for doing what he was told? So with you: when you have done all you have been told to do, say, "We are useless servants: we have done no more than our duty." '
3) Reflection
• The Gospel today narrates the parable which is found only in Luke’s Gospel, and has no parallel in the other Gospels. The parable wants to teach that our life has to be characterized by an attitude of service. It begins with three questions and at the end Jesus himself gives the answer.
• Luke 17, 7-9: The three questions of Jesus. It treats of three questions taken from daily life, and therefore, the listeners have to think each one on his own experience to give a response according to that experience. The first question: “Which of you, with a servant ploughing or minding sheep would say to him when he returned from the fields, ’Come and have your meal at once?” All will answer: “No!” Second question: “Would he not be more likely to say, ‘Get my supper ready; fasten your belt and wait on me while I eat and drink. You yourself can eat and drink afterwards?” All will answer: “Yes! Certainly!” Third question: “Must he be grateful to the servant for doing what he was told?” All will answer “No!” The way in which Jesus asks the questions, people become aware in which way he wants to orientate our thought. He wants us to be servants to one another.
• Luke 17, 10: The response of Jesus. At the end Jesus himself draws a conclusion which was already implicit in the questions: “So with you, when you have done all you have been told to do, say ‘We are useless servants, we have done no more than our duty”. Jesus himself has given us example when he said: “The Son of Man has not come to be served, but to serve” (Mk 10, 45). Service is a theme which Luke likes. Service represents the form in which the poor in the time of Jesus, the anawim, were waiting for the Messiah: not like a king and glorious Messiah, high priest or judge, but rather as the Servant of Yahweh, announced by Isaiah (Is 42, 1-9). Mary, the Mother of Jesus, says to the Angel: “Behold the handmaid of the Lord, may it be done to me according to your word!” (Lk 1, 38). In Nazareth, Jesus presents himself as the Servant described by Isaiah (Lk 4, 18-19 and Is 61, 1-2). In Baptism and in the Transfiguration, he was confirmed by the Father who quotes the words addressed by God to the Servant (Lk 3, 22; 9, 35 e Is 42, 1). Jesus asks his followers: “Anyone who wants to be first among you must be your slave” (Mt 20, 27). Useless servants! This is the definition of the Christian. Paul speaks about this to the members of the community of Corinth when he writes: “I did the planting, Apollos did the watering, but God gave growth. In this neither the planter nor the waterer counts for anything, only God who gave growth” (1Co 3, 6-7). Paul and Apollos are nothing; only simple instruments, “Servants”. The only one who counts is God, He alone! (1Co 3, 7).
• To serve and to be served. Here in this text, the servant serves the master and not the master the servant. But in the other text of Jesus the contrary is said: “Blessed those servants whom the master finds awake when he comes. In truth, I tell you, he will do up his belt, sit them down at table and wait on them” (Lk 12, 37). In this text, the master serves the servant and not the servant the master. In the first text, Jesus spoke in the present. In the second text, Jesus is speaking in the future. This contrast is another way of saying: the one who is ready to lose his life out of love for Jesus and the Gospel will find it (Mt 10, 39; 16, 25). Anyone who serves God in this present life will be served by God in the future life!
4) Personal questions
• How do I define my life?
• Do I ask myself the three questions of Jesus? Do I live, perhaps, like a useless servant?
5) Concluding prayer
The lives of the just are in Yahweh's care,
their birthright will endure for ever.
Yahweh guides a strong man's steps and keeps them firm;
and takes pleasure in him. (Ps 37,18.23)
"When you walk in the dark night and in the emptiness of spiritual poverty, you will think that everyone and everything is failing you — including God. But nothing is failing you." ~ St. John of the Cross s.7
Father of love, source of all blessings, help me to pass from my old life of sin to the new life of grace. Prepare me for the glory of Your Kingdom. I ask this through our Lord Jesus Christ....
You other brothers too, hold your Prior in humble reverence, your minds not on him but on Christ who has placed him over you. Carmelite Rule 23.
Lord, during this Lenten Season, fill my heart with Your love and keep me faithful to the Gospel of Christ. Give me the grace to rise above my human weakness. Give me new life by Your Sacraments, especially the Mass.
"Jesus is not alone on the way of the cross. Today, as then, not only are there adversaries, but there are those who assist him. Representative of those who love Him and wish to assist Him is Veronica." ~ St. Edith Stein
God of love, bring me back to You. Send Your Spirit to make me strong in faith and active in good works. May my acts of penance bring me Your forgiveness, open my heart to Your love, and prepare me for the coming feast of the Resurrection of Jesus.
Since man’s life on earth is a time of trial, and all who would live devotedly in Christ must undergo persecution, and the devil your foe is on the prowl like a roaring lion looking for prey to devour, you must use every care to clothe yourselves in God’s armour so that you may be ready to withstand the enemy’s ambush. Carmelite Rule 18.
Lord, without You I can do nothing. By Your Spirit help me to know what is right and to be eager in doing Your will. Teach me to find new life through penance. Keep me from sin, and help me live by Your commandment of love.
The practice of contemplation is not only the source of our spiritual life; it also determines the quality of our fraternal life and of our service in the midst of the people of God. Carmelite Constitution - 18.
God, heavenly Father, look upon me and hear my prayer during this holy Season of Lent. By the good works You inspire, help me to discipline my body and to be renewed in spirit.
"All bear their crosses although these crosses be different. If a person wants to gain freedom of spirit and not always be troubled let him begin by not being frightened by the cross. Then he will see how the Lord helps him carry it." ~ St. John of the Cross s.5
Lord, during this Lenten Season, nourish me with Your Word of life and make me one with You in love and prayer.
Ordinary Time
1) Opening prayer
God of power and mercy,
only with your help
can we offer you fitting service and praise.
May we live the faith we profess
and trust your promise of eternal life.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel reading - Luke 14,12-14
Jesus said to his host, 'When you give a lunch or a dinner, do not invite your friends or your brothers or your relations or rich neighbours, in case they invite you back and so repay you. No; when you have a party, invite the poor, the crippled, the lame, the blind; then you will be blessed, for they have no means to repay you and so you will be repaid when the upright rise again.'
3) Reflection
• The Gospel today continues to present the teaching which Jesus was giving about different themes, all related to the cure in the environment of a banquet: a cure during a meal (Lk 14, 1-6); an advice not to take the first places (Lk 14, 7-12); advice to invite the excluded (Lk 14, 12-14). This organization of the words of Jesus around a determinate word, for example, table or banquet, helps one to perceive the method used by the first Christians to keep the words of Jesus in their memory.
• Luke 14, 12: Interested invitation. Jesus is eating in the house of a Pharisee who has invited him (Lk 14, 1). The invitation to share at table is the theme of the teaching of today’s Gospel. There are different types of invitations: the interested invitations for the benefit of oneself and disinterested invitations for the benefit of others. Jesus says: "When you give a lunch or a dinner, do not invite your friends or your brothers or your relations or rich neighbours, in case they invite you back and so repay you”. That was the normal custom of the people: to invite friends, brothers and relatives to eat. And nobody would sit at table with unknown persons. They would sit around the table only with persons who were their friends. That was the custom of the Jews. And even now we also act in the same way. Jesus thinks differently and orders to invite unknown people; these were invitations which nobody used to make.
• Luke 14, 13-14: Disinterested invitation. Jesus says. “On the contrary, when you have a party, invite the poor, the crippled, the lame, the blind; then you will be blessed, for they have no means to repay you. So you will be repaid when the upright rise again.” Jesus orders to break the closed circle and asks to invite the excluded: the poor, the crippled, the lame, and the blind. This was not the custom and it is not either today. But Jesus insists: “Invite these persons”. Why? Because in the disinterested invitation, addressed to excluded and marginalized persons, there is a source of happiness: “And then you will be blessed for they have no means to repay you”. This is a strange type of happiness, a diverse happiness! You will be blessed, for they have no means to repay you. It is the happiness that comes from the fact that you have done a gesture totally gratuitous, without asking for anything. Jesus says that this is the happiness which God will give us in the resurrection; the Resurrection which he will give us not only at the end of history, but even now. To act in this way is already a resurrection!
• It is the Kingdom which will be confirmed. The advice which Jesus gives us in the Gospel today recalls the sending out of the seventy-two on the mission of announcing the Kingdom (Lk 10, 1-9). Among the different recommendations given on that occasion, as signs of the presence of the Kingdom, there is: (a) the invitation to the table and (b) the acceptance of the excluded: “Whenever you go into a town, where they make you welcome, eat what is put before you, cure those who are sick and say: the Kingdom of God is very near to you!” (Lk 10, 8-9) Here, in these recommendations, Jesus orders to transgress that norm of legal purity which prevented fraternal living together.
4) Personal questions
• An interested or disinterested invitation: which of these takes place in my life?
• If you invited in a disinterested way, would this cause some difficulties? Which ones?
5) Concluding prayer
Yahweh, my heart is not haughty,
I do not set my sights too high.
I have taken no part in great affairs,
in wonders beyond my scope.
No, I hold myself in quiet and silence,
like a little child in its mother's arms,
like a little child, so I keep myself. (Ps 131,1-2)
On 19 March the episcopal ordination of Fr. Wilmar Santin, O.Carm. was celebrated in the stadium “Ginásio de Esportes Noroestão” of the Brasilian city of Paranavaí, Paraná. Fr Wilmar is a member of the of the Commissariat of Paraná of the Upper German Province and was recently appointed bishop of the Territorial Prelature of Itaituba, in Brazil.
The three consecrating bishops were the Archbishop emeritus of Curitiba, Dom Pedro Fedalto, the bishop of Petrolina Dom Paulo Cardoso, O.Carm., and Dom Edson Taschetto Damian, the bishop of São Gabriel da Cachoeira. In addition, many other bishops concelebrated, including Carmelites Dom Antonio Muniz and Dom João José Costa, as well as many members of the commissariat of Paraná, the provinces of Pernambuco, Rio de Janeiro, and numerous diocesan priests.
The Prior General, Fr Fernando Millán Romeral and the Prior Provincial of the Upper German Province, Fr Dieter Lankes, O.Carm., both addressed the bishop at the end of the celebration, encouraging him to live his ministry with the gospel spirit of service and with the simplicity of the Carmelite charism.
More...
Ordinary Time
Click here to read the Lectio Divina of the Memorial of St. Francis of Assisi
1) Opening prayer
Father,
You show Your almighty power
in Your mercy and forgiveness.
Continue to fill us with Your gifts of love.
Help us to hurry towards the eternal life You promise
and come to share in the joys of Your kingdom.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Luke 10:13-16
Jesus said to them, "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, they would long ago have repented, sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon at the judgment than for you. And as for you, Capernaum, 'Will you be exalted to heaven? You will go down to the netherworld.' Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me."
3) Reflection
● The Gospel today continues speaking about the sending out of the seventy-two disciples (Lk 10:1-12). At the end, after sending them out, Jesus speaks about shaking off the dust from their shoes if the missionaries are not welcomed or accepted (Lk 10:10-12). Today's Gospel stressed and extends the threats upon those who refuse to receive the Good News.
● Luke 10:13-14: “Alas for you, Corazin! Alas for you, Bethsaida!” The space which Jesus traveled or covered in the three years of His missionary life was small. It measured only a few square kilometers along the Sea of Galilee around the cities of Capernaum, Bethsaida, and Corazin. Precisely in this very small space Jesus works the majority of His miracles and presents His discourses. He has come to save the whole of humanity, and He hardly went out of the limited space of His land. Tragically, Jesus had to see that the people of those cities do not want to accept the message of the Kingdom and are not converted. The cities fixed themselves in the rigidity of their beliefs, traditions and customs and they do not accept the invitation of Jesus to change life. Alas for you, Corazin; Alas for you Bethsaida! For if the miracle done among you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes". Jesus compares the two cities with Tyre and Sidon which in the past were unyielding enemies of Israel, ill-treating the people of God. For this reason they were cursed by the prophets: (Isa 23:1; Jer 25:22; 47:4; Ezek 26:3; 27:2; 28:2; Am 1:10). And now Jesus says that these same cities, symbols of all the evil done to the people in the past, would have already converted if so many miracles had been worked in them as in Corazin and in Bethsaida.
● Luke 10:15: “And you Capernaum. Did you want to be raised high as Heaven? You shall be flung down to hell.”Jesus recalls the condemnation which Isaiah, the prophet launched against Babylon. Proud and arrogant, Babylon thought, "I shall scale the heavens; higher than the stars of God I shall set my throne. I shall sit on the Mount of the Assembly far away to the north. I shall climb high above the clouds, I shall rival the Most High" (Isa 14:13-14). That is what it thought! But it completely deceived itself! The contrary happened. The prophet says, "Now you have been flung down to Sheol, into the depths of the abyss!" (Isa 14:15). Jesus compares Capernaum with that terrible Babylon which destroyed the monarchy and the temple and took the people as slaves, from which it never succeeded in recovering. Like Babylon, Capernaum thought it was something important, but it fell into the most profound hell. The Gospel of Matthew compares Capernaum with the city of Sodom, the symbol of the worst perversion, which was destroyed by God's anger (Gen 18:16 to 19: 29). Sodom would have converted if it had seen the miracles which Jesus worked in Capernaum (Mt 11: 23-24). Today, the same paradox continues to exist. Many of us, Catholics since we were children, have such consolidated convictions that nobody is capable of converting us. And in some places, Christianity, instead of being a source of change and of conversion, has become the refuge of the most reactionary forces of politics of the country.
● Luke 10:16: "Anyone who listens to you listens to Me; anyone who rejects you rejects Me. And those who reject Me reject the One who has sent Me". This statement places the accent on the identification of the disciples with Jesus, in so far as He is despised by the authority. In Matthew the same saying of Jesus, placed in another context, underlines the identification of the disciples with Jesus accepted by the people (Mt 10:40). In both cases, the disciples identify themselves with Jesus in the total gift and in this gift is realized their encounter with God, and God allows Himself to be found by those who seek Him.
4) Personal questions
● Do my city and my country deserve the warning of Jesus against Capernaum, Corazin and Bethsaida?
● How do I identify myself with Jesus?
● What does it mean to “listen to Jesus” or to “reject Jesus”? Is listening just a passive activity? By using this term in opposition to the term “reject”, it has meaning as “accept”. To accept something is active, a conversion. Do I merely listen, or do I act?
● What does it mean to “listen to Jesus” or to “reject Jesus”? Do I act on what I hear? Do I hear all of what is said, or just the parts that suit me, as many do? To say “I believe!” is a start. Do I treat it as the end of my part?
● What does it mean to “listen to Jesus” or to “reject Jesus”? One cannot see the whole person, much less the deeper meanings driving a person, by just looking at a moment here and there, or a quote here and there. There has to be effort in getting to know the whole person, and the motivations and drives beneath what one sees. It has to form a coherent picture and not a collection of disjointed fragments. Do I listen to all of Jesus, His life, His meaning, His story, His intent, His mission, His intersection with my life, and search for the cohesive picture that puts all of His parables and quotes and actions into what I should “listen” to? Or do I pick those things that suit me and aren't too challenging and convince myself I don't need to listen further?
5) Concluding prayer
Protect me, O God, in You is my refuge.
To Yahweh I say,
'You are my Lord, my happiness is in none.'
My birthright, my cup is Yahweh;
You, You alone, hold my lot secure. (Ps 16:1-2, 5)
1) Opening prayer
Father,
guide us, as you guide creation
according to your law of love.
May we love one another
and come to perfection
in the eternal life prepared for us.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Luke 8,19-21
Jesus’ mother and his brothers came looking for him, but they could not get to him because of the crowd.
He was told, ‘Your mother and brothers are standing outside and want to see you.’ But he said in answer, ‘My mother and my brothers are those who hear the word of God and put it into practice.’
3) Reflection
• The Gospel today presents the episode in which the relatives of Jesus and also his Mother want to speak with him, but Jesus does not pay attention to them. Jesus had problems with his family. Sometimes the family helps one to live the Gospel and to participate in the community. Other times, the family prevents this. This is what happened to Jesus and this is what happens to us.
• Luke 8, 19-20: The family looks for Jesus. The relatives reach the house where Jesus was staying. Probably, they had come from Nazareth. From there to Capernaum the distance is about 40 kilometres. His Mother was with them. Probably, they did not enter because there were many people, but they sent somebody to tell him: “Your Mother and your brothers are outside and want to see you”. According to the Gospel of Mark, the relatives do not want to see Jesus, they want to take him back home (Mk 3, 32). They thought that Jesus had lost his head (Mk 3, 21). Probably, they were afraid, because according to what history says, the Romans watched very closely all that he did, in one way or other, with the people (cf. Ac 5, 36-39). In Nazareth, up on the mountains he would have been safer than in Capernaum.
• Luke 8, 21: The response of Jesus. The reaction of Jesus is clear: “My mother and my brothers are those who listen to the Word of God and put it into practice”. In Mark the reaction of Jesus is more concrete. Mark says: Looking around at those who were sitting there he said: “Look, my mother and my brothers! Anyone who does the will of God, he is my brother, sister and mother (Mk 3, 34-35). Jesus extends his family! He does not permit the family to draw him away from the mission: neither the family (Jn 7, 3-6), nor Peter (Mk 8, 33), nor the disciples (Mk 1, 36-38), nor Herod (Lk 13, 32), nor anybody else (Jn 10, 18).
• It is the Word of God which creates a new family around Jesus: “My mother and my brothers are those who listen to the Word of God, and put it into practice.” A good commentary on this episode is what the Gospel of John says in the Prologue: “He was in the world that had come into being through him and the world did not recognize him. He came to his own and his own people did not accept him”. But to those who did accept him he gave them power to become children of God: to those who believed in his name, who were born not from human stock or human desire, or human will, but from God himself. And the Word became flesh, he lived among us; and we saw his glory, the glory that he has from the Father as only Son of the Father, full of grace and truth. (Jn 1, 10-14). The family, the relatives, do not understand Jesus (Jn 7, 3-5; Mk 3, 21), they do not form part of the new family. Only those who receive the Word, that is, who believe in Jesus, form part of the new family. These are born of God and form part of God’s Family.
• The situation of the family at the time of Jesus. In the time of Jesus, the political social and economic moment or the religious ideology, everything conspired in favour of weakening the central values of the clan, of the community. The concern for the problems of the family prevented persons from being united in the community. Rather, in order that the Kingdom of God could manifest itself anew, in the community life of the people, persons had to go beyond, to pass the narrow limits of the small family and open themselves to the large family, toward the Community. Jesus gives the example. When his own family tried to take hold of him, Jesus reacted and extended the family (Mk 3, 33-35). He created the Community.
• The brothers and the sisters of Jesus. The expression “brothers and sisters of Jesus” causes much polemics among Catholics and Protestants. Basing themselves on this and on other texts, the Protestants say that Jesus had more brothers and sisters and that Mary had more sons! The Catholics say that Mary did not have other sons. What should we think about this? In the first place, both positions: that of the Catholics as well as that of the Protestants, start from the arguments drawn from the Bible and from the Traditions of their respective Churches. Because of this, it is not convenient to discuss on this question with only intellectual arguments. Because here it is a question of the convictions that they have and which have to do with faith and sentiments. The intellectual argument alone does not succeed in changing a conviction of the heart! Rather, it irritates and draws away! And even if I do not agree with the opinion of the other person, I must respect it. In the second place, instead of discussing about texts, both we Catholics and the Protestants, we should unite together to fight in defence of life, created by God, a life totally disfigured by poverty, injustice, by the lack of faith. We should recall some phrase of Jesus: “I have come so that they may have life and life in abundance” (Jn 10, 10). “So that all may be one so that the world will believe that it was you who sent me” (Jn 17, 21). “Do not prevent them! Anyone who is not against us is for us” (Mk 9, 39.40).
4) Personal questions
• Does your family help or make it difficult for you to participate in the Christian community?
• How do you assume your commitment in the Christian community without prejudice for the family or for the community?
5) Concluding Prayer
Teach me, Yahweh, the way of your will,
and I will observe it.
Give me understanding and I will observe your Law,
and keep it wholeheartedly. (Ps 119,33-34)
None of the brothers must lay claim to anything as his own, but you are to possess everything in common; and each is to receive from the Prior - that is from the brother he appoints for the purpose - whatever befits his age and needs. Carmelite Rule 12.
Father of love, source of all blessings,
help me to pass from my old life of sin
to the new life of grace.
Prepare me for the glory of Your Kingdom.
I ask this through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
and the Holy Spirit, one God, forever.
