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

 Carmelite Constitutions (No. 82)

Lectio Divina: John 6,16-21

Lectio Divina: 
Saturday, April 29, 2017

Easter Time

1) Opening prayer

Lord God,
also in our day we need men and women
filled with the Spirit of love and service
who are attentive to the needs of people.
Let them listen even to the unspoken cries
of people too timid to voice
their poverty and distress
and help without condescension
their brothers and sisters of Christ,
for he is our Lord for ever.

 

2) Gospel Reading - John 6,16-21

That evening the disciples went down to the shore of the sea and got into a boat to make for Capernaum on the other side of the sea. It was getting dark by now and Jesus had still not rejoined them. The wind was strong, and the sea was getting rough.
They had rowed three or four miles when they saw Jesus walking on the sea and coming towards the boat. They were afraid, but he said, 'It's me. Don't be afraid.' They were ready to take him into the boat, and immediately it reached the shore at the place they were making for.

 

3) Reflection

• Today’s Gospel narrates the episode of the boat on the agitated sea. Jesus is on the mountain, the disciples in the sea and the people on the land. In the way of describing the facts, John tries to help the communities to discover the mystery which envelopes the person of Jesus. He does it by recalling texts from the Old Testament which refer to the Exodus.

• At the time when John wrote, the small boat of the communities had to face a contrary wind both on the part of the converted Jews who wanted to reduce the mystery of Jesus to prophecies and figures of the Old Testament, and on the part of some converted Pagans who thought that it was possible to have an alliance between Jesus and the Empire.

• John 6, 15: Jesus on the mountain. In the face of the multiplication of the loaves, the people conclude that Jesus is the awaited Messiah, because according to the hope of the people of the time, the Messiah would have repeated the gesture of Moses: feeding in the people in the desert. For this reason, according to the official ideology, the crowds thought that Jesus was the Messiah, and, because of this, they wanted to make him King (cf. Jn 6, 14-15). This request of the people was a temptation for Jesus as well as for the disciples. In Mark’s Gospel, Jesus obliges the disciples to get into the boat and go on ahead to the other side of the lake (MK 6, 45). He wanted to avoid that they get contaminated with the dominating ideology. This is a sign that the “yeast of Herod and of the Pharisees”, was very strong (Mk 8, 15). Jesus faces the temptation with prayer on the mountain.

• John 6, 16-18: The situation of the disciples. It was already night. The disciples went down near the sea; they got into the boat and directed themselves toward Capernaum, on the other side of the sea. John says that it was already dark and that Jesus had not arrived as yet. On the one hand he recalls the Exodus: to cross the sea in the midst of difficulties. On the other, he recalls the situation of the communities in the Roman Empire: with the disciples, they were living in the dark, with a contrary wind and the sea was agitated and Jesus seemed to be absent!

• John 6, 19-20. Change of the situation. Jesus reaches them walking on the water of the sea of life. The disciples are afraid. As it happens in the account of the story of Emmaus, they did not recognize him (Lk 24, 28). Jesus gets close to them and says: “It is me! Do not be afraid!” For those who know the story of the Old Testament, here again he recalls some very important facts: (a) He recalls the crowd, protected by God, crossed the Red Sea without fear. (b) He recalls that God, when calling Moses, he declares his name saying: “I am!” (cf. Ex 3, 15). (c) He recalls also the Book of Isaiah which presents the return from exile as a new Exodus, in which God appears repeating many times: “I am!” (cf. Is 42, 8; 43, 5.11-13; 44, 6.25; 45, 5-7).

• For the People of the Bible, the sea was the symbol of the abyss, of chaos, of evil (Ap 13, 1). In Exodus the People goes across toward liberty, facing and conquering the sea. God divides the sea with his breath and the crowds cross the sea which is dry land. (Ex 14, 22). In other passages the Bible shows God who conquers the sea (Gen 1, 6-10; Ps 104, 6-9; Pro 8, 27). To conquer the sea means to impose one’s own limits and to prevent that it swallows all the earth with its waves. In this passage Jesus reveals his divinity by dominating and conquering the sea, preventing the boat and his disciples to be carried away by the waves. This way of evoking or recalling the Old Testament, of using the Bible, helped the communities to perceive better the presence of God in Jesus and in the facts of life. Do not be afraid!

• John 6, 22. They reached the desired port. They want to take Jesus into the boat, but it was not necessary, because the boat touched the shore to which they had directed themselves. They reached the desired port. The Psalm says: “He reduced the storm to calm, and all the waters subsided. He brought them overjoyed at the stillness, to the port where they were bound”. (Ps 107, 29-30).

 

4) Personal questions

• On the mountain: Why does Jesus seek to be alone to pray after the multiplication of the loaves? Which is the result of his prayer?
• Is it possible today to walk on the water of the sea of life? How?

 

5) Concluding Prayer

Shout for joy, you upright;
praise comes well from the honest.
Give thanks to Yahweh on the lyre,
play for him on the ten-stringed lyre. (Ps 33,1-2)

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

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

 



date | by Dr. Radut