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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 8,21-30

Lectio Divina: 
Tuesday, April 4, 2017

Lent Time

1) Opening prayer

Our saving, merciful God,
wandering in our deserts
of injustice and lack of love,we cry out with fear
or are stunned into silence,
some into doubt or despair.
Give us enough trusting faith
to look up to him
who took our evil and doubts upon himself,
suffered for them on a cross, and rose from them,
Jesus Christ, our Saviour and our Lord.

2) Gospel Reading - John 8, 21-30

Jesus said to them: I am going away; you will look for me and you will die in your sin. Where I am going, you cannot come. So the Jews said to one another, 'Is he going to kill himself, that he says, "Where I am going, you cannot come?" '

Jesus went on: You are from below; I am from above. You are of this world; I am not of this world. I have told you already: You will die in your sins. Yes, if you do not believe that I am He, you will die in your sins.

So they said to him, 'Who are you?' Jesus answered: What I have told you from the outset. About you I have much to say and much to judge; but the one who sent me is true, and what I declare to the world I have learnt from him. They did not recognise that he was talking to them about the Father.

So Jesus said: When you have lifted up the Son of man, then you will know that I am He and that I do nothing of my own accord. What I say is what the Father has taught me; he who sent me is with me, and has not left me to myself, for I always do what pleases him. As he was saying this, many came to believe in him.

3) Reflection

• Last week, the Liturgy led us to meditate on chapter five of the Gospel of John. This week it confronts us with chapter 8 of the same Gospel. Like chapter 5, chapter 8 also contains profound reflections on the mystery of God which surrounds the person of Jesus. Apparently, it is a question of dialogue between Jesus and the Pharisees (Jn 8, 13). The Pharisees want to know who Jesus is. They criticize him because he gives testimony of himself without any proof or witness to legitimize himself before the people (Jn 8, 13). Jesus responds by saying that he does not speak in his own name, but always for the Father and in the name of the Father (Jn 8, 14-19).

• In reality, the dialogues are also an expression of how the faith was transmitted in the catechesis in the communities of the beloved disciple toward the end of the first century. They show the prayerful reading of the word of Jesus that the Christians did, considering it Word of God. The method of question and answer helped to find the response to the problems which toward the end of the first century, the Jews raised to the Christians. It was a concrete way to help the community to deepen its faith in Jesus and in his message.

• John 8, 21-22: Where I am going, you cannot come. Here John presents a new theme or another aspect which surrounds the person of Jesus. Jesus speaks about his departure and says that where he is going the Pharisees cannot follow him. “I am going away; you will look for me and you will die in your sin“. They will look for Jesus, but will not find him, because they do not know him and will look for him with mistaken criteria. They live in sin and will die in sin. To live in sin is to live far away from God. They imagine God in a certain way, but God is different from what they imagine. This is why they are not capable to recognize the presence of God in Jesus. The Pharisees do not understand what Jesus wants to say and they take everything just literally: “Is he going to kill himself?”

• John 8, 23-24: You are from here below; I am from above. The Pharisees consider everything according to the criteria of this world. “You are from this world; I am not from this world!” The framework of reference which guides Jesus in everything which he says and does is the world above, that is, God, Father, and the mission which he has received from the Father. The framework of reference of the Pharisees is the world below, without openness, closed up in its own criteria. This is why they live in sin. To live in sin is not to have the gaze of Jesus on their life. The look of Jesus is totally open toward God up to the point that God himself is in him in all his fullness (cf. Col 1, 19). We say: “Jesus is God”. John invites us to say: “God is Jesus!”. This is why Jesus says: “If you do not believe that I AM HE, you will die in your sins”. I AM is the affirmation with which God presents himself to Moses at the moment of liberating his people from the oppression of Egypt (Ex 3, 13-14). This is the maximum expression of the absolute certainty of the fact that God is in our midst in the person of Jesus. Jesus is the definitive proof of the fact that God is with us. Emmanuel.

• John 8, 25-26: Who are you? The mystery of God in Jesus does not fit in the criteria with which the Pharisees look toward Jesus. Once again they ask: “who are you?” They did not understand because they do not understand Jesus’ language. Jesus was very careful to speak to them according to all that he experienced and lived in union with the Father and for the knowledge and awareness of his mission. Jesus does not promote himself. He only says and expresses what he hears from the Father. He is the pure revelation because he is pure and total obedience.

• John 8, 27-30: When you have lifted up the Son of man, then you will know that I AM HE. The Pharisees did not understand that Jesus, in everything he says and does, is the expression of the Father. They will understand it only after the Son of man will be lifted up. “Then you will know that I AM HE”. The word lifted up has a double sense, to be lifted up on the Cross and to be lifted up to the right hand of the Father. The Good News of the death and resurrection reveals who Jesus is, and they will know that Jesus is the presence of God in our midst. The foundation of this certainty of our faith is twofold: on the one side, the certainty that the Father is always with Jesus and he never remains alone and, on the other side, the radical and total obedience of Jesus to the Father, which becomes total openness and total transparency of the Father for us.

4) Personal questions

• The one who closes up in his own criteria and thinks that he already knows everything, will never be capable to understand others. This is the way the Pharisees were before Jesus. And I, how do I behave before others?

• Jesus is radical obedience to the Father and because of this he is total revelation of the Father. And which is the image of God which I show, which comes from me?

5) Concluding Prayer

Yahweh, hear my prayer,
let my cry for help reach you.
Do not turn away your face from me
when I am in trouble;
bend down and listen to me, when I call,
be quick to answer me! (Ps 102,1-2)

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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