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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: Matthew 6,7-15

Lectio Divina: 
Tuesday, February 20, 2018

Lent Time

1) OPENING PRAYER

Lord God,
You speak Your mighty word to us,
but we cannot hear it
unless it stirs our lives
and is spoken in human terms.
Keep speaking Your word to us, Lord,
and open our hearts to it,
that it may bear fruit in us
when we do Your will
and carry out what we are sent to do.
We ask You this through Your living Word,
Jesus Christ our Lord.

2) GOSPEL READING - MATTHEW 6:7-15

Jesus said to his disciples: "In praying, do not babble like the pagans, who think that they will be heard because of their many words. Do not be like them. Your Father knows what you need before you ask him. "This is how you are to pray: Our Father who art in heaven, hallowed be thy name, thy Kingdom come, thy will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. "If you forgive men their transgressions, your heavenly Father will forgive you. But if you do not forgive men, neither will your Father forgive your transgressions."

3) REFLECTION

There are two versions of the Our Father: Luke (Lk 11:1-4) and Matthew (Mt 6:7-13). In Luke, the Our Father is shorter. Luke writes for the communities which came from Paganism. In Matthew the Our Father is found in the Discourse on the Mountain, in the part where Jesus orientates the disciples in the practice of the three works of piety: alms (Mt 6:1-4), prayer (Mt 6:5-15) and fasting (Mt6:16-18). The Our Father forms part of a catechesis for the converted Jews. They were accustomed to pray, but had some vices which Matthew tries to correct.

Matthew 6:7-8: The faults to be corrected. Jesus criticizes the people for whom prayer was a repetition of a magic formula, strong words addressed to God to oblige Him to respond to our needs. The acceptance of our prayer by God does not depend on the repetition of words, but on God’s goodness, on God who is love and mercy. He wants our good and knows our needs even before we pray to Him.

Matthew 6:9a: The first words: Our Father, Abba Father, is the name which Jesus uses to address Himself to God. It reveals the new relationship with God that should characterize the life of the communities (Ga 4:6; Rm 8:15). We say Our Father and not My Father . The adjective places the accent on the awareness or knowledge that we all belong to the great human family of all races and creeds. To pray to the Father is to enter in intimacy with Him. It also means to be sensitive to the cry of all the brothers and sisters who cry for their daily bread. It means to seek in the first place the Kingdom of God. The experience of God as our Father is the foundation of universal fraternity.

Matthew 6:9b-10: Three requests for the cause of God: The Name, the Kingdom, the Will. In the first part we ask that our relationship with God may be re-established again. To sanctify His name: The name JAHVE means I am with you! God knows. In this name He makes Himself known (Ex 3:11-15). The name of God is sanctified when it is used with faith and not with magic; when it is used according to its true objective, not for oppression but for the liberty or freedom of the people and for the construction of the Kingdom. The coming of the Kingdom: The only Lord and King of life is God (Is 45:21; 46:9). The coming of the Kingdom is the fulfillment of all the hopes and promises. It is life in plenitude, the overcoming of frustration suffered with human kings and governments. This Kingdom will come when the Will of God will be fully accomplished. To do His will: The will of God is expressed in His Law. His will be done on earth as it is in Heaven. In Heaven the sun and the stars obey the laws of their orbit and create the order of the universe (Is 48:12-13). The observance of the law of God will be a source of order and well-being for human life.

Matthew 6:11-13: Four petitions for the cause of the brothers: Bread, Pardon, Victory, Liberty. In the second part of the Our Father we ask that the relationship among persons may be restored. The four requests show how necessary it is to transform or change the structures of the community and society in order that all the sons and daughters of God may have the same dignity. The daily bread. In Exodus the people received the manna in the desert every day (Ex 16:35). Divine Providence passed through the fraternal organization, the sharing. Jesus invites us to live a new Exodus, a new fraternal way of living together which will guarantee the daily bread for all (Mt 6:34-44; Jo 6:48-51). Forgive us our debts: Every 50 years, the Jubilee Year obliged people to forgive their debts. It was a new beginning (Lv 25:8-55). Jesus announces a new Jubilee Year, a year of grace from the Lord (Lk 4:19). The Gospel wants to begin everything anew! Do not lead us into temptation, do not put us to the test: In Exodus, people were tempted and fell (Dt 9:6-12). The people complained and wanted to go back (Ex 16:3; 17:3). In the new Exodus, the temptation will be overcome by the strength which people receive from God (I Co 10:12-13). Deliver us from evil: The Evil One is Satan, who draws away from God and is a cause of scandal. He succeeds in entering in Peter (Mt 16:23) and to tempt Jesus in the desert. Jesus overcomes him (Mt 4:1-11). He tells us: Courage, I have conquered the world! (Jn 16:33).

Matthew 6:14-15: Anyone who does not forgive will not be forgiven. In praying the Our Father, we pronounce the phrase which condemns us or absolves us. We say: Forgive our trespasses as we forgive those who trespass us (Mt 6:12). We offer God the measure of pardon that we want. If we forgive very much, He will forgive us very much. If we forgive little, He will forgive little. If we do not forgive, He will not forgive us.

4) PERSONAL QUESTIONS

Jesus prayer says forgive our debts . In some countries it is translated as forgive our offenses . What is easier to forgive, the offenses or to forgive the debts?

Christian nations of the Northern Hemisphere (Europe and USA) pray everyday: Forgive our debts as we forgive those who are in debt to us! But they do not forgive the external debt of poor countries of the Third World. How can we explain this terrible contradiction, source of impoverishment of millions of people?

Debt, in the context of society, is not only money. In fact, in referring to people who have served time in jail we say “they have paid their debt to society”. Do we accept these people back into society? Not only have they paid their “debt”, they are often treated as having not been forgiven.

How do we forgive others in terms of immigration, documented or not, and accept them into our communities?

5) CONCLUDING PRAYER

Proclaim with me the greatness of Yahweh,
let us acclaim His name together.
I seek Yahweh and He answers me,
frees me from all my fears. (Ps 34,3-4)

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