Born in Glasgow, Scotland, on April 5, 1952, and a graduate in law, Fr. Joseph Chalmers entered the Carmelite Order in 1975. He completed his philosophical and theological studies at the Pontifical Gregorian University (Rome) with a license in spirituality which won the Papal Gold Medal.
In 1981, a year before finishing his studies, Fr. Joseph was ordained priest in Glasgow by the Cardinal, Archbishop Thomas Winning.
From 1995 to 2007, Fr. Joseph was a Prior General of the whole Carmelite. after two terms as Prior General he retured to his own province and served as Novice Director for the past four years at Aylesford Priory in Kent. Fr. Chalmers recently joined Saint Luke Institute as Director of Formation.
As Prior General of the Carmelite Order between 1995 and 2007, Father Joseph is very well known across the international Carmelite Family and beyond. Since returning to ministry in his native province of Britain, he has published a number of best-selling books, including The Sound of Silence: Listening to the Word of God with Elijah the Prophet, and Let It Be: Praying the Scriptures in company with Mary, the Mother of Jesus.
Mary’s visit to Elisabeth
God reveals himself in the simplest things
Luke 1:39-45
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 within 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:
Today’s Gospel describes Mary’s visit to her cousin Elizabeth. They knew each other. They were related. But during the meeting, they discover in each other a mystery that they did not yet know and that fills them with great joy. How often does it happen that we meet people whom we know, but who surprise us by their wisdom and by their witness of the faith! It is thus that God reveals Himself and allows us to know the mystery of His presence in our lives.
The text of this Gospel of the fourth Sunday of Advent does not include Mary’s canticle (Lk 1:46-56) and barely describes Mary’s visit with Elizabeth (Lk 1:39-45). In this brief commentary we take the liberty of including Mary’s canticle, because it helps us better understand the meaning of the two women’s experience at the moment of this visit. The canticle reveals that what Mary experienced when Elizabeth greeted her helps her perceive the presence of God’s mystery not just in the person of Elizabeth, but also in her own life and in the history of her people.
As you read the text, try to pay attention to the following: “What gestures, words and comparisons made by Mary and Elizabeth express the discovery of God’s presence in their lives?”
b) A division of the text to help with the reading:
Luke 1:39-40: Mary leaves home to visit her cousin Elisabeth
Luke 1:41: When Elisabeth hears Mary’s greeting, she experiences God’s presence
Luke 1:42-44: Elisabeth greets Mary
Luke 1:45: Elisabeth praises Mary
Luke 1:46-56: The Magnificat (Mary’s canticle)
c) Text:
Mary set out and traveled to the hill country in haste to a town of Judah, where she entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary's greeting, the infant leaped in her womb, and Elizabeth, filled with the Holy Spirit, cried out in a loud voice and said,
"Blessed are you among women, and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy. Blessed are you who believed that what was spoken to you by the Lord would be fulfilled."
Canticle of Mary (Luke 1:46-56):
And Mary said: "My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior. For he has looked upon his handmaid's lowliness; behold, from now on will all ages call me blessed. The Mighty One has done great things for me, and holy is his name. His mercy is from age to age to those who fear him. He has shown might with his arm, dispersed the arrogant of mind and heart. He has thrown down the rulers from their thrones but lifted up the lowly. The hungry he has filled with good things; the rich he has sent away empty. He has helped Israel his servant, remembering his mercy, according to his promise to our fathers, to Abraham and to his descendants forever." Mary remained with her about three months and then returned to her home.
3. A moment of prayerful silence
that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What pleased or touched you most in this text? Why?
b) What gestures, words and comparisons express Elizabeth’s discovery of the presence of God in her life and in Mary’s?
c) With what gestures, words and comparisons does Mary express her discovery of God’s presence in her life, in Elizabeth’s, and in her people’s history?
d) What is the source of the joy of both women?
e) What symbol from the Old Testament is recalled and realized in the description of this visit?
f) Where and how does the joy of God’s presence occur in my life and in the life of my family and community?
5. For those who wish to go deeper into the theme
a) Yesterday’s and today’s contexts:
In Matthew’s Gospel, Jesus’ childhood is centered on the figure of Joseph, Jesus’ putative father. It is through “Joseph the husband of Mary” (Mt 1:16), that Jesus becomes David’s descendant, able to fulfill the promises made to David. On the other hand, in Luke’s Gospel Jesus’ childhood is centered on the person of Mary, “the betrothed of Joseph” (Lk 1:27). Luke does not say much about Mary, but what he does say is very deep and important. He presents Mary as model of life for Christian communities. The key to seeing Mary in this light is what Jesus says to His mother: “More blessed still are those who hear the word of God and keep it” (Lk 11:28). In the way Mary relates to the Word of God, Luke sees the best way for the communities to relate to the Word of God: hear it, incarnate it, deepen it, ponder it, give birth to it and make it grow, allow oneself to overwhelmed by it even when one does not understand it or when it brings pain. This is the background to chapters 1 and 2 of Luke’s Gospel when they speak of Mary, Jesus’ mother. When Luke speaks of Mary, he is thinking of the Christian communities of his time that lived spread out in the cities of the Roman Empire. Mary is the model of the faithful community. And, faithful to this biblical tradition, the last chapter of “Lumen Gentium” of Vatican II that speaks of the Church presents Mary as model of the Church.
Mary’s visit to Elizabeth shows another aspect typical of Luke. All the words, actions, and, above all, the canticle of Mary are one grand celebration of praise. It is like the description of a solemn liturgy.
In this way, Luke creates a double atmosphere: the prayerful atmosphere in which Jesus is born and bred in Palestine, and the liturgical and celebratory atmosphere within which Christian communities live their faith. He teaches the transformation of a visit by God into service of the brothers and sisters.
b) A commentary on the text:
Luke 1:39-40: Mary’s visit with Elizabeth.
Luke stresses Mary’s haste in responding to the demands of the Word of God. The angel informs her that Elizabeth is pregnant, and immediately Mary begins her journey to see what the angel had told her. She leaves home to help someone who needs help. It is more than 100 kilometers from Nazareth to the mountains of Judea. There were no coaches, no trains. Mary hears the Word and puts it into practice in the most efficient way.
Luke 1:41-44: Elizabeth’s greeting.
Elizabeth represents the Old Testament, which is coming to an end; Mary represents the New, about to begin. The Old Testament greets the New with gratitude and confidence, recognizing God’s free gift, which is given to realize and fulfill the expectation of the people. In the meeting of the two women, the gift of the Spirit manifests itself and causes the child in Elizabeth’s womb to rejoice.
God’s Good News reveals His presence in one of nature’s most common events, two women who visit together to help each other. Visit, joy, pregnancy, sons, mutual help, house, family: Luke wants the communities (and us) to see and discover the presence of the Kingdom in these things.
To this day, Elizabeth’s words are part of the best known and most recited Psalm in the whole world, the Hail Mary.
Luke 1:45: Elizabeth praises Mary.
"Blessed is she who has believed in the fulfillment of the word of the Lord". This is Luke’s message to the communities: belief in the Word of God that has the power to bring to pass what it says. It is the Word that creates. It gives birth to new life in the womb of a virgin, in the womb of the poor and abandoned people who welcome it with faith. Elizabeth’s praise of Mary is brought to completion when Jesus praises His mother: “Blessed are those who hear the Word of God and keep it” (Lk 11:28).
Luke 1:46-56: Mary’s canticle.
It is most probable that this canticle was known and sung by the Christian communities. It teaches how one must pray and sing. It is also a kind of measure that reveals the level of the knowledge of the communities in Greece for whom Luke was writing his Gospel. To this day, it is possible to evaluate the level of awareness of communities from the canticles that we hear and sing there.
Luke 1:46-50:
Mary begins by proclaiming the change that has taken place in her life under the loving gaze of God who is most merciful. Thus she sings joyfully, "My soul proclaims the greatness of the Lord and my spirit rejoices in God my Savior, because He has looked upon the lowliness of His servant. Yes, from now on all generations will call me blessed for the Almighty has done great things for me. Holy is His name, and His faithful love extends age after age to those who fear him.” In order to understand the meaning of these very well known words, we need to remember that this is a very young girl, perhaps 15 or 16 years old, poor, from a remote village in Palestine, on the periphery of the world, but one who clearly knows her situation and mission, both hers and her people’s. Mary imitates the canticle of Anna, mother of the prophet Samuel (1Sam 2:1-10).
Luke 1:51-53:
Then Mary sings of Yahweh’s fidelity towards His people and proclaims the change that the power of God’s arm was accomplishing in favor of the poor and hungry. The expression “the arm of God” recalls the liberation of the Exodus. This change takes place by the grace of the saving power of Yahweh: He has routed the arrogant of heart (1:51), He has pulled down princes from their thrones and raised high the lowly (1:52), He has filled the starving with good things and sent the rich away empty (1:53). Here we see the level of awareness of the poor in Jesus’ time and in the time of Luke’s communities, who sang this canticle and probably knew it by heart. It is worthwhile comparing this canticle with the canticles that today’s communities sing in church. Do we have the political and social awareness that we find in Mary’s canticle? In the 1970’s, at the time of the military dictatorships in Latin America, for the military Easter celebrations this canticle was censored because it was considered subversive. To this day, Mary’s awareness, the mother of Jesus, is still discomforting!
Luke 1:54-55:
Finally the canticle reminds us that all this is an expression of God’s mercy towards His people and of His fidelity to the promises made to Abraham. The Good News is not a reward for the observance of the Law, but an expression of the goodness and fidelity of God to His promises. This is what Paul taught in his letters to the Galatians and to the Romans.
c) Further information:
Luke 1-2: the end of the Old Testament and the beginning of the New Testament
In the first two chapters of Luke, everything revolves around the birth of two persons: John and Jesus. These two chapters give us a pleasurable taste of Luke’s Gospel. Their tone is that of praise and gentleness. From beginning to end, the mercy of God is praised and sung, a mercy that finally breaks out to fulfill its promises. These promises are fulfilled in favor of the poor, the anawim, of those who know how to wait for their fulfillment: Elizabeth, Zachary, Mary, Joseph, Simeon, Anna, the shepherds and the three magi.
The first two chapters of Luke’s Gospel are well known but only superficially. Luke writes in imitation of the Old Testament scriptures. It is as though the first two chapters of his Gospel were the last of the Old Testament, thus opening the way for the coming of the New. These two chapters are the threshold between the Old and New Testaments. Luke wishes to show to Theophilus that the prophecies are being fulfilled. Jesus fulfills the Old and begins the New.
These two chapters of Luke’s Gospel are not history in our present day understanding of history. They act much more like a mirror where those for whom the Gospel is written, the Christians converted from paganism, discover that Jesus came to fulfill the prophecies of the Old Testament and to respond to the deepest aspirations of the human heart. They also symbolize what was happening in their communities in Luke’s time. The communities originating from paganism will be born from converted Jews. But they will be different. The New does not completely correspond to what the Old imagined and hoped for. It was a "sign of contradiction" (Lk 2:34), caused tensions and was a source of much pain. In Mary’s attitude, Luke presents a model of how to react and persevere in the New.
6. Praying Psalm 27 (26)
The Lord is my light, whom shall I fear?
Yahweh is my light and my salvation,
whom should I fear?
Yahweh is the fortress of my life,
whom should I dread?
When the wicked advance against me to eat me up,
they, my opponents, my enemies,
are the ones who stumble and fall.
Though an army pitch camp against me,
my heart will not fear;
though war break out against me,
my trust will never be shaken.
One thing I ask of Yahweh, one thing I seek:
to dwell in Yahweh's house all the days of my life,
to enjoy the sweetness of Yahweh,
to seek out His temple.
For He hides me under His roof on the day of evil.
He folds me in the recesses of His tent,
sets me high on a rock.
Now my head is held high above the enemies who surround me;
in His tent I will offer sacrifices of acclaim.
I will sing, I will make music for Yahweh.
Yahweh,
hear my voice as I cry,
pity me, answer me!
Of you my heart has said,
“Seek His face!”
Your face, Yahweh, I seek;
do not turn away from me.
Do not thrust aside Your servant in anger;
without You I am helpless.
Never leave me.
Never forsake me,
God, my Savior.
Though my father and mother forsake me,
Yahweh will gather me up.
Yahweh, teach me Your way,
lead me on the path of integrity because of my enemies;
do not abandon me to the will of my foes
-- false witnesses have risen against me,
and are breathing out violence.
This I believe:
I shall see the goodness of Yahweh,
in the land of the living.
Put your hope in Yahweh,
be strong,
let your heart be bold,
put your hope in Yahweh.
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 that which 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.
John the Baptist’s preaching
in preparation for the coming of the Kingdom
Luke 3:10-18
1. LECTIO
a) Opening prayer
Come, Spirit Creator, enlighten our minds and fill the hearts You have created with Your grace. Be light to our intellect, ardent flame in our hearts; heal our wounds with the balsam of Your love. Light of eternal wisdom, reveal to us the mystery of God the Father and of the Son united in one single love. Amen.
b) Gospel reading
The crowds asked John the Baptist, “What should we do?” He said to them in reply, “Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise.” Even tax collectors came to be baptized and they said to him, “Teacher, what should we do?” He answered them, “Stop collecting more than what is prescribed.” Soldiers also asked him,
“And what is it that we should do?” He told them, “Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages.” Now the people were filled with expectation, and all were asking in their hearts whether John might be the Christ. John answered them all, saying, “I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” Exhorting them in many other ways, he preached good news to the people.
c) Prayerful silent time
that the Word of God may enter into our hearts and enlighten our life.
2. MEDITATIO
a) A key to the reading
An integral part of Luke’s Gospel message is the need for conversion: metanoia, that is, a change of mind to a way of thinking and acting that is divine. Very often we meet in Luke’s Gospel scenes where the mercy of God manifests itself in Jesus Christ towards the poor and humble of heart (Lk 1:46-55; 2:1-20; 5:12-31; 6:17-38). These scenes stand in contrast to the severe treatment reserved for the rich and proud whose heart is hard and closed to God and the needy neighbor (Lk 16:19-31; 17:1-3).
The text of this Sunday’s liturgy presents us with this theme. The passage, 3:10-18, is part of Luke’s presentation of John the Baptist’s preaching in preparation for the mystery of Jesus. John the Baptist proclaims the imminent coming of the day of the Lord: “Brood of vipers, who warned you to fly from the retribution that is coming?” (Lk 3:7). The prophets had proclaimed the coming of this day of wrath and salvation, as also the coming of a messenger known as Elijah (Sir 48:11), who would prepare the way before the Lord (Mal 3:1-5). In Christian tradition, John the Baptist is the messenger who prepares for the day of the coming of the Lord Jesus, the Messiah: “someone is coming, someone who is more powerful than I am” (Lk 3:16). In fact, John’s ministry takes place at a time of great messianic expectations: “A feeling of expectancy had grown among the people” (Lk 3:15) and asks of the Baptist whether he is the Messiah. Later, this question is put to Jesus too (Lk 9:7-9, 18-21) who then reveals His identity in the implicit confirmation of the profession of faith made by Peter.
In verses 3:1-18 of Luke’s Gospel, we have everything concerning the ministry and mission of John the Baptist. He was sent to baptize as a sign of repentance and to preach the conversion that brings salvation: “produce the appropriate fruits” (Lk 3:7); “I baptize you with water” (Lk 3:16). Through his preaching, John “announced the good news” (Lk 3:18) that salvation was not only reserved for some of the elect but is offered to all, including publicans and soldiers (Lk 3:10-14), to all those who live and act justly and with charity. Jesus, in His turn, will further clarify this truth by His merciful attitude towards publicans, sinners and those marginalized (Lk 7:1-10, 36-50; 17:11-19; 18:9-14). In fact, the theme of salvation became tied to the coming of the Kingdom of God, which is in our midst (Lk 17:20-21) and implies social justice and equality among all people (Lk 3:10-14). Hence salvation is not just an abstract and personal quality but is real and collective. This salvation is offered to us by God in those who are baptized with the Holy Spirit and fire (Lk 3:16b). “His winnowing-fan is in his hand to clear his threshing floor and to gather the wheat into his barn; but the chaff he will burn in a fire that will never go out” (Lk 3:17). Following the Gospel story, we see that several times Jesus will make similar references concerning the coming of the Kingdom through warnings and parables (Lk 13:1-5; 17:22-37). We can say that in looking at the ministry and mission of Jesus, Luke lets us see the perfecting of the proclamation and preaching of John. Here we may remember what Jesus said in the synagogue in Nazareth, “This text is being fulfilled today even as you listen” (Lk 4:21).
b) A few questions
to direct our meditation and practice.
a) The need for conversion: metanoia, that is, changing one’s imperfect way of thinking to the divine way of thinking and acting. Do I feel this need?
b) God’s mercy towards the poor and humble of heart manifests itself in Jesus Christ. Do I identify myself with these?
c) “A feeling of expectancy had grown among the people” (Lk 3:15). The early Christians anxiously awaited the second coming of the Lord: “The Spirit and the Bride say, ‘Come’ Let everyone who listens answer, ‘Come’ “ (Rev 22:17). Do I await the coming of the Lord, or am I so busy with material life that I am inordinately attached to all things passing?
d) In Christian tradition, John the Baptist is the messenger who prepares the people for the first coming of the Lord Jesus, the Messiah. The Church has received the same mission of preparing the way of the Lord who will come: “I shall indeed be with you soon!” (Rev 22:20). What can I do to prepare for the second coming of the Lord?
e) Salvation is not reserved for a few elect but is offered to all, including those considered “unworthy” of the salvation of God. In Jesus’ time, those included among the “unworthy” were the publicans and pagans. Who are those frequently considered “unworthy” of salvation in our day?
f) The theme of salvation is closely related to the coming of the Kingdom of God and has social justice implications: “Now I am making the whole of creation new” (Rev 21: 5). What can I do to promote justice in a way that will affect the structures of social injustice?
3. ORATIO
a) Psalm 97 (96, 1-7, 10-12)
The Lord reigns; let the earth rejoice;
let the many coastlands be glad!
Clouds and thick darkness are round about Him;
righteousness and justice are the foundation of His throne.
Fire goes before Him,
and burns up His adversaries round about.
His lightnings light up the world;
the earth sees and trembles.
The mountains melt like wax before the Lord,
before the Lord of all the earth.
The heavens proclaim His righteousness;
and all the peoples behold His glory.
All worshipers of images are put to shame,
who make their boast in worthless idols;
all gods bow down before Him.
The Lord loves those who hate evil;
He preserves the lives of His saints;
He delivers them from the hand of the wicked.
Light dawns for the righteous,
and joy for the upright in heart.
Rejoice in the Lord, O you righteous,
and give thanks to His holy name!
b) Closing prayer
Word, splendor of the Father, in the fullness of time You came down from heaven to redeem the world. Your Gospel of peace frees us from every fault, pours out light into our minds and hope into our hearts. When, among the splendors of heaven, You will return as judge, welcome us to Your right hand in the assembly of the blessed. Praise be to Christ our Lord, to the Father and to the Holy Spirit, as it was in the beginning, is now and will be forever. Amen.
4. CONTEMPLATIO
Contemplation is knowing how to adhere with one’s mind and heart to the Lord who by His Word transforms us into new beings who always do His will. “Knowing these things, you will be blessed if you do them.” (Jn 13:17)
John the Baptist’s preaching
Prepare for God’s coming
Luke 3:1-6
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 within 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:
The Gospel text of the second Sunday of Advent speaks to us of John the Baptist, prophet, in the desert preparing the way for the Lord. For centuries, people were living in expectation of the coming of the Messiah, and the ever more burdensome Roman occupation increased the desire for the coming of the Liberator, the Savior. The presence of John in the desert was a sign that God was once more visiting His people. Redemption was close at hand!
Luke is careful to place the coming of John the Baptist within the socio-political and religious context of the time. On the socio-political level, Pilate was governor of Judea, Herod governor of Galilee, and Annas and Caiaphas were the high priests. Then, using a biblical text, Luke places John within the religious context of God’s plan and says that he came to prepare the realization of the secular hopes of the Messiah’s coming.
b) A division of the text to help with the reading:
Luke 3:1-2: Placing John’s action in time and space
Luke 3:3: A summary of John’s political activities
Luke 3:4-6: Biblical light shed on John’s activities
c) Text:
In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert.
John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the desert: “Prepare the way of the Lord, make straight his paths. Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God.”
3. A moment of prayerful silence
that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What pleased or struck you most in this text? Why?
b) Where and when does John come on the scene? What is the significance of this specifying of the time and place?
c) What is the significance of the biblical references for an understanding of John’s activities?
d) Desert, way, paths, valley, mountain, hill, winding ways, rough roads: what is the significance of these images to understand better Jesus’ activities?
e) What is this text’s message for us today?
5. For those who wish to go deeper into the theme
a) Yesterday’s and today’s contexts:
* Luke places John’s activities in the 15th year of Tiberius, Emperor of Rome. Tiberius was emperor from 14 to 37 A.D. In 63 B.C., the Roman emperor had invaded Palestine and imposed a severe form of slavery on the people. Popular uprisings followed each other, especially in Galilee, but were harshly suppressed by the Roman legions. From 4 B.C. to 6 A.D., that is, while Archelaus was governor, violence broke out in Judea. This fact forced Joseph and Mary go back to Nazareth in Galilee and not to Bethlehem in Judea (Mt 2:22). In 6 A.D., Archelaus was deposed and Judea became a Roman province whose procurator was appointed directly by the Emperor of Rome. Pilate was one of these procurators. He ruled from 25 to 36. This change in the political regime brought a great calm, but occasional uprisings, such as the one of Barabbas (Mk 15:7), and their immediate repression by the Romans (Lk 13:1) were reminders of the extreme seriousness of the situation. Any little spark was enough to create the fire of revolt! Calm was just a truce, an occasion offered by history, by God, for people to look again at the journey they had undertaken (cf. Lk 13:3, 5) and thus, avoid complete destruction. Rome was cruel. Any revolt would spell the end of the Temple and the Nation (Jn 11:48; cf. Lk 13:34-35; 19:41-44).
* It is in this context, about the year 28 A.D., that John the Baptist comes on the scene as prophet in the desert. Luke speaks of the great expectation that arose among the people concerning the preaching of John the Baptist, who proclaimed a baptism of conversion for the forgiveness of sin. Today, too, there is a great desire for conversion and reconciliation with God, which manifests itself in various ways: the search for meaning in life, the search for spirituality, the international movement of the World Social Forum: “A different world is possible!”, and many other religious movements. Social workers and politicians are searching for a more human world and thus confirm this desire for conversion or reconciliation with God. Advent is the proper time to renew in us this desire for change, for conversion and for coming closer to God.
b) A commentary on the text:
Luke 3:1-2: Recalling the old prophets.
The way Luke introduces the preaching of John is very similar to the introduction to the books of the old prophets. These mentioned the names of the kings of the time of the prophets’ activities. See, for instance, Isaiah (Isa 1:1), Jeremiah (Jer 1:1-3), Hosea (Hos 1:1), Amos (Am 1:1) and others. Luke does the same thing so as to say that if for nearly 500 years there was no prophet, now a new prophet has come by the name of John, son of Zachary and Elizabeth. Luke is concerned with placing these events in time and space. He introduces the names of the governors and describes the places where John worked. In fact, salvation history is not separate from human and personal history.
This concern of Luke’s arouses our curiosity. Today, when a person is ordained to the priesthood or professes final vows, it is customary to print a holy card recalling the date and place of ordination or profession, and some meaningful phrase from the Bible or a saint is included to express the significance of the ordination or profession in the life of the person concerned. However, we never come across a holy card saying, for instance, “In the fifth year of Bush, president of the United States; Blair being president of the council of the United Kingdom; Prodi president of the council of Italy; Zapatero president of the council of Spain; and Joseph Ratzinger Pope, named Benedict XVI, I received my priestly ordination to proclaim the Good News to the poor, to give sight to the blind, to free the oppressed and to proclaim a year of grace of the Lord!” Why does Luke choose to give the dates of salvation history together with those of the history of humankind?
Luke 3:3: Repentance and forgiveness.
John goes through the region of the Jordan preaching a baptism of penance so as to obtain pardon for one’s sins. Repentance (in Greek: metanoia) means change, not just in one’s moral behavior, but also and above all in one’s mentality. Change in one’s way of thinking! People were to become aware that their way of thinking, influenced by the “yeast of the Pharisees and the yeast of Herod” (Mk 8:15), that is, by the government’s propaganda and by the official religion, was wrong and had to change. Pardon brings with it reconciliation with God and with the neighbor. In this way, John was proclaiming a new way for the people to relate to God. Reconciliation will also be the mark of Jesus’ preaching: reconciliation even “seventy times seven” (Mt 18:22).
Luke 3:4-6: A definition of John’s mission.
Luke quotes the following text from Isaiah to assist readers to better understand the meaning of John’s preaching: “A voice cries, ‘Prepare in the desert a way for Yahweh. Make straight path for our God across the wastelands. Let every valley be filled in, every mountain and hill be leveled, every cliff become a plateau, every escarpment a plain; then the glory of Yahweh will be revealed and all humanity will see it together for the mouth of Yahweh has spoken’” (cf. Isa 40:3-5). In this text, Isaiah proclaimed the people’s return from exile to Palestine and he described it as though it were another Exodus. It was as if the people, coming back from the servitude of Babylon, were leaving Egypt and entering once more into the desert. For Luke, Jesus begins a new exodus prepared by the preaching of John in the desert.
The Gospels of Matthew (Mt 3:3) and Mark (Mk 1:3) also quote the same section of Isaiah, but they only quote the first part (Isa 40:3). Luke quotes the full text up to the point where Isaiah says, “and all humanity will see the glory of the Lord” (Isa 40:5). The expression “all humanity” means every human being. This little difference shows Luke’s concern for the communities, that the prophets had already foreseen this openness to the pagans! Jesus came not only for the Jews but so that “every human being” might see the saving power of God. Luke wrote his Gospel for the community in Greece who, for the most part, were converted pagans.
c) Further information:
John, the prophet – Since the sixth century before Christ, prophecy had ceased. "No prophet any more", it was said (Ps 74:9). People lived in expectation of the prophet promised by Moses (Deut 18:15; 1 Mac 4:46; 14:41). This long waiting period ended with the coming of John (Lk 16:16). The people did not consider John as a rebel like Barabbas, or like a scribe or Pharisee, but as a prophet longed for by all (Lk 1:76). Many thought he was the Messiah. Even in Luke’s time, in the 80’s, there were still those who thought John was the Messiah (Acts 19:1-6).
John appears and proclaims, "Repent, for the kingdom of Heaven is close at hand!" (Mt 3:2). He was jailed because of his courage in denouncing the errors of the people and of those in authority (Lk 3:19-20). When Jesus heard that John was in prison, He went back to Galilee and proclaimed the same message as John: "The time is fulfilled and the kingdom of God is close at hand. Repent and believe the gospel" (Mk 1:15). Jesus carries on from where John left off and goes further. The Old Testament ends with John and in Jesus the New Testament begins. Jesus even says, “I tell you, of all the children born to women, there is no one greater than John, yet the least in the kingdom of God is greater than he” (Lk 7:28).
The content of John’s preaching (Luke 3:7-18) – John draws the crowds by preaching a baptism of change and forgiveness of sins. This shows that people were ready to change and wanted to relate to God in a new way. John denounced errors and attacked privileges. He said that being children of Abraham was no guarantee nor did it give any advantage before God. For God, he said, the stone and the child of Abraham were the same, because "God can raise children of Abraham from these stones!" (Lk 3:8) What advances a person in God’s sight is not the privilege of being a child of Abraham but actions that produce good fruit.
Luke talks of three categories of people who ask of John, “What must we do?”: the people (Lk 3:10), the publicans (Lk 3:12) and the soldiers (Lk 3:14). The answer for the people is simple: “Anyone who has two tunics must share with the one who has none, and anyone with something to eat must do the same!” (Lk 3:11) This is a clear answer: sharing of goods is the condition for receiving God’s presence and to pass from the Old to the New Testament. In his answer to the publicans (Lk 3:13) and to the soldiers (Lk 3:14), John asks for the same thing, but applies it to their situation. The publicans must not receive more than is permitted. The exploitation of the people by the publicans was a plague in the society of those days. Soldiers must not resort to extortion or false accusations and must be satisfied with their wages.
In the 80’s, when Luke is writing, many people still thought that John was the Messiah (cf. Acts 19:3). Luke quotes John’s own words to help readers to place the figure of John within the framework of salvation history. John acknowledges that Jesus is stronger. The difference between him and Jesus is in the gift of the Spirit who will be transmitted through Jesus. Luke shows that John’s concept of the Messiah was incomplete. For John, the Messiah would be a severe judge, ready to pass judgment and to punish (Lk 3:17). Perhaps that is why John, later, had difficulty recognizing Jesus as the Messiah (Lk 7:18-28), since Jesus did not behave like a severe judge who punished. Rather He said, “I judge no one!” (Jn 8:15; 12:47) Rather than judging and punishing, Jesus showed tenderness, welcomed sinners and ate with them.
6. Praying Psalm 15 (14)
Lord, who can enter your sanctuary?
Yahweh, who can find a home in Your tent,
who can dwell on Your holy mountain?
Whoever lives blamelessly,
who acts uprightly,
who speaks the truth from the heart,
who keeps the tongue under control,
who does not wrong a comrade,
who casts no discredit on a neighbor,
who looks with scorn on the vile,
but honors those who fear Yahweh,
who stands by an oath at any cost,
who asks no interest on loans,
who takes no bribe to harm the innocent.
No one who so acts can ever be shaken.
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 that which 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
God our Father,
through Your Son You made us a new creation.
He shared our nature and became one of us;
with His help, may we become more like Him,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - John 3:22-30
Jesus and his disciples went into the region of Judea, where he spent some time with them baptizing. John was also baptizing in Aenon near Salim, because there was an abundance of water there, and people came to be baptized, for John had not yet been imprisoned. Now a dispute arose between the disciples of John and a Jew about ceremonial washings. So they came to John and said to him, "Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing and everyone is coming to him." John answered and said, "No one can receive anything except what has been given from heaven. You yourselves can testify that I said that I am not the Christ, but that I was sent before him. The one who has the bride is the bridegroom; the best man, who stands and listens for him, rejoices greatly at the bridegroom's voice. So this joy of mine has been made complete. He must increase; I must decrease."
3) Reflection
• Both John the Baptist and Jesus indicated a new way to the crowds. But Jesus, after having adhered to the movement of John the Baptist, and after having been baptized by him, advanced a step ahead and created His own movement. He baptized people in the Jordan River when John the Baptist was also doing it. Both of them attracted the poor and abandoned people of Palestine by announcing the Good News of the Kingdom of God.
• Jesus, the new preacher, had a certain advantage over John the Baptist. He baptized more people and attracted more disciples. Thus, a tension arose between the disciples of John and those of Jesus, concerning the “purification,” that is, concerning the value of baptism. The disciples of John the Baptist experienced a certain envy and went to John to speak to him and informed him about the movement of Jesus.
• John’s response to his disciples is a beautiful response, which reveals his great spirit. John helps his disciples to see things more objectively. He uses three arguments: a) Nobody receives anything which is not given by God. If Jesus does such beautiful things, it is because he receives them from God (Jn 3:27). Instead of having envy, the disciples should feel joy. b) John reaffirms once again that he, John, is not the Messiah but only the precursor (Jn 3:28). c) In the end, he uses a comparison taken from the wedding feast. At that time, in Palestine, on the day of the wedding, in the house of the bride, the so called “friends of the bridegroom” waited for the arrival of the bridegroom to present him to the bride. In this case, Jesus is the bridegroom, the crowd is the bride, John the friend of the bridegroom. John the Baptist says that, in the voice of Jesus, he recognizes the voice of the bridegroom and can present him to the bride, to the crowds. At this moment, the bridegroom, the people, leave the friend of the bridegroom and follow Jesus, because they recognize in Him the voice of their bridegroom! And for this reason the joy of John is great, “complete joy”. John wants nothing for himself! His mission is to present the bridegroom to the bride! The last sentence summarizes everything: “He must increase, I must decrease!” This statement is also the program for anyone who follows Jesus.
• At the end of the first century, in Palestine as well as in Asia Minor, where there were some communities of Jews, there were also people who had been in contact with John the Baptist or who had been baptized by him (Acts 19:3). Seen from outside, the movement of John the Baptist and that of Jesus were very similar to one another. Both of them announced the coming of the Kingdom (cf. Mt 3:1-2; 4:17). There must have been some confusion between the followers of John and those of Jesus. And because of this, the witness of John about Jesus was very important. The four Gospels are concerned about transmitting the words of John the Baptist saying that he is not the Messiah. For the Christian communities, the Christian response, John’s response, “He must increase but I must decrease” was valid not only for the disciples of John at the time of Jesus, but also for the disciples of the Batiste or Cambric community of the end of the first century.
4) Personal questions
• “He must increase, I must decrease”. This is John’s agenda. Is this also my agenda?
• What is important is that the bride finds the bridegroom. We are only spokespersons, nothing more. Am I this?
• Here John shows the essence of humility, which has many forms. In what ways do I exemplify humility?
5) Concluding prayer
They shall dance in praise of His name,
play to Him on tambourines and harp!
For Yahweh loves His people,
He will crown the humble with salvation. (Ps 149:3-4)
1) Opening prayer
All-powerful Father,
You have made known the birth of the Savior
by the light of a star.
May He continue to guide us with the light,
for He lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Luke 5:12-16
It happened that there was a man full of leprosy in one of the towns where Jesus was; and when he saw Jesus, he fell prostrate, pleaded with him, and said, "Lord, if you wish, you can make me clean." Jesus stretched out his hand, touched him, and said, "I do will it. Be made clean." And the leprosy left him immediately. Then he ordered him not to tell anyone, but "Go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them." The report about him spread all the more, and great crowds assembled to listen to him and to be cured of their ailments, but he would withdraw to deserted places to pray.
3) Reflection
• A leper came close to Jesus. He had to live far away from others, because whoever touched him remained impure! But that leper had great courage. He transgressed the norms of religion so as to be able to get close to Jesus. He said, “Sir, if You want, You can heal me!”That is to say, “It is not necessary for You to touch me.” It is sufficient for the Lord to want it, and He cured him! The sentence reveals two evils: a) the evil of leprosy which renders him impure; b) the evil of isolation, to which he was condemned by society and by religion. This also reveals the man’s great faith in the power of Jesus. Jesus, profoundly moved, heals him from both evils! In the first place, to cure the isolation, He touches the leper. It is as if He said, “For Me you are not excluded. I accept you as a brother!” And then He cures the leper saying, "I do will it. Be made clean."
• The leper, in order to be able to enter in contact with Jesus, had transgressed the norms of the law. Jesus also, in order to be able to help that excluded man and reveal to him a new face of God, transgresses the norms of His religion and touches the leper. At that time, whoever touched a leper became impure according to the religious authority and by the law of the time.
• Jesus, not only cures, but also wants the cured person to be able to live with others. He once again inserts the person in society so that he can live together with others. At that time for a leper to be accepted again in the community, he needed a certificate from a priest, that he had been cured. It is the same today. The sick person leaves the hospital having a document signed by the doctor. Jesus obliges the person to go and look for the document, so that he can live normally with the others. He obliges the authority to recognize that this man has been cured.
• Jesus forbids the leper to speak about the healing. The Gospel of Mark informs us that this prohibition was not effective and went unheeded. The leper went away, but then started freely proclaiming and telling the story everywhere, so that Jesus could no longer go openly into any town, but stayed outside in deserted places (Mk 1:45) Why? Jesus had touched a leper. For this reason, according to the opinion of the religion of the time, now He Himself was impure and should be far away from everybody. He could no longer enter into the cities. Mark says that the people did not care at all about these official norms, in fact, people came to Him from all parts (Mk 1:45).
• The two-fold message which Luke and Mark give the community of their time and to all of us is the following: a) to announce the Good News means to give witness of the concrete experience that one has of Jesus. What does the leper announce? He tells the others the good that Jesus has done to him. That is all! All this! This is the witness which impels others to accept the Good News of God, that brought by Jesus. b) In order to take the Good News to people, it is necessary to not be afraid to transgress the religious norms which are contrary to God’s project and which render communication, dialogue and the lived experience of love difficult, even if this implies difficulty for the people, as happened with Jesus.
4) Personal questions
• In order to help the neighbor, Jesus transgresses the law of purity. In the Church today, are there any laws which render difficult or prevent the practice of love toward neighbor?
• In order to be cured, the leper had the courage to challenge the public opinion of his time. Do I have such courage?
• Do I treat the homeless on the street as a leper? Think of all the times. Do I reach out and hold a hand, or give a hug, or do I cross the street or pretend they aren't there?
• Jesus gave what the leper needed, not a donation or some money. When I am asked for help, do I take the time to give the help that is needed to “cure” the problem, or do I offer some token donation (if at all) and just keep walking?
5) Concluding prayer
Praise Yahweh, Jerusalem, Zion, praise your God.
For He gives strength to the bars of your gates,
He blesses your children within you. (Ps 147:12-13)
1) Opening prayer
God our Father,
through Christ Your Son
the hope of eternal life dawned on our world.
Give to us the light of faith
that we may always acknowledge Him as our Redeemer
and come to the glory of His kingdom,
where He lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Luke 4:14-22a
Jesus returned to Galilee in the power of the Spirit, and news of him spread throughout the whole region. He taught in their synagogues and was praised by all. He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written: The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord. Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. He said to them, "Today this Scripture passage is fulfilled in your hearing." And all spoke highly of him and were amazed at the gracious words that came from his mouth.
3) Reflection
• Animated by the Spirit, Jesus returns toward Galilee and begins to announce the Good News of the Kingdom of God. Being in the community and teaching in the synagogues, He reaches Nazareth where He grew up. He was returning to the community where, since the time He was small, had participated in the celebration - for thirty years. The following Saturday, according to His custom, He went to the synagogue to be with the people and to participate in the celebrations.
• Jesus rises to read. He chooses a text from Isaiah which speaks about the poor, of prisoners, of the blind and the oppressed. The text reflects the situation of the people of Galilee in the time of Jesus. In the name of God, Jesus takes a stand to defend the life of His people, and with the words of Isaiah, He defines His mission: to proclaim the Good News to the poor, to proclaim freedom to prisoners, to restore sight to the blind, and freedom to the oppressed. Going back to the ancient tradition of the prophets, He proclaims “a year of grace of the Lord”. He proclaims a jubilee year. Jesus wants to reconstruct the community, the clan, in such a way that once again it may be the expression of their faith in God! And then, as God is Father of all, we should all be brothers and sisters of one another.
• In ancient Israel, the great family, the clan or community, was the basis of living together. It was the protection of families and of the people, the guarantee of the possession of the land, the principal channel of tradition, and the defense of the people. It was a concrete way of embodying the love of God in the love for neighbor. To defend the clan, the community, was the same as defending the Covenant with God. In Galilee at the time of Jesus, there was a two-fold segregation, that of the politics of Herod Antipas (4 BC to 39 AD) and the segregation of the official religion. This became the system of exploitation and of repression of the politics of Herod Antipas supported by the Roman Empire. Many people were homeless, excluded, and without work (Lk 14:21; Mt 20:3, 5-6). The result was that the clan, the community, was weakened. The families and the people remained without any help, without any defense. The official religion maintained by the religious authorities of the time, instead of strengthening the community in a way in which it could receive and accept the excluded, strengthened this segregation even more. The law of God was used to legitimize the exclusion of many people: women, children, Samaritans, foreigners, lepers, the possessed, publicans, the sick, the mutilated, the handicapped. It was all the opposite of the fraternity which God had dreamt for all! This was the political and economic situation, as well as the religious ideology. Everything conspired to weaken the local community and hinder the manifestation of the Kingdom of God. Jesus’ program, based on the prophecy of Isaiah, offered an alternative.
• After finishing the reading, Jesus updated the text applying it to the life of the people, saying, “Today, this reading, which you have heard with your own ears, has been fulfilled!” His way of joining the bible to the life of the people produced a two-fold reaction. Some remained surprised and amazed. Others had a negative reaction. Some were scandalized and wanted to have nothing more to do with Him. They said, “Is He not the son of Joseph?” (Lk 4:22). Why were they scandalized? They were because Jesus says to accept and receive the poor, the blind, the oppressed. But they did not accept His proposal. And thus, when He presented His project to accept the excluded, He Himself was excluded!
4) Personal questions
• Jesus joined faith in God with the social situation of His people. How do I live my faith in God?
• Where I live, are there any blind, prisoners, or oppressed? How do I treat them?
• How do I treat immigrants and foreigners? Is it with inclusion and love, or not? Do I also use “the law” to segregate people?
5) Concluding prayer
May His name be blessed for ever,
and endure in the sight of the sun.
In Him shall be blessed every race in the world,
and all nations call Him blessed. (Ps 72:17)
The Elective Chapter of the Carmelite Monastery of Antequera, Spain, was held 8 November 2012. The following were elected:
- Prioress: Sr. Liliana Mª Campos Rosa, O.Carm.
- 1st Councilor: Sr. Angelina Ngina Muli , O.Carm.
- 2nd Councilor: Sr. Teresa Ngusye Mbuvi, O.Carm.
- Treasurer: Sr. Angelina Ngina Muli , O.Carm.
- Sacristan: Sr. Juliana Kavithe Mwololo, O.Carm.
From 26 October to 4 November 2012 seventeen formators from the Asia-Australia-Oceania region gathered at the Provincial House of the Saint Thomas Province in Thrissur, India. They listened, discussed, and studied three important topics presented by three excellent facilitators: Fr. Stanislaus Swammikannu, SDB (formation for formators), Fr. John Keating, O.Carm. (Carmelite formation based on the RIVC), and Fr. Leopold Glueckert, O.Carm. (Carmelite history).
This regional formators gathering also formed a New Regional Formation Committee whose main task is to organize regional collaboration in the area of formation such as organizing the next regional formators gathering and the next regional Carmelite student friars meeting. They also proposed that the regional superiors consider a common preparation for solemn profession for Carmelites at regional level.
The group enjoyed the fraternal hospitality and were very grateful to the Carmelites from the Saint Thomas Province. They also visited Carmelaram, the community of the Delegation of Indian Latin and some communities of the Saint Thomas Province at Carmel Nivas (Minor Seminary), Carmel Book Stall, and Carmel Bhavan Retreat House (Karukutty).
The third congress of ALACAR (Latin American Association of Carmelites) was held in São Paulo, Brazil from the 22nd to 27th October. The theme of the meeting was "Community life in Carmel: gift and sign of joy and hope." More than 120 participants attended, including friars, nuns, sisters and lay Carmelites from both branches of the Order (O. Carm., and OCD).
The main speakers were the Prior General, Fr. Fernando Millán Romeral, O.Carm., and former Superior General, Fr. Felipe Sainz de Baranda, O.C.D. Other presentations were given by Sister Marian Ambrosio, President of the Conference of Religious of Brazil, and Frs. Edênio Vale, SVD, Rafael Santamaría, OCD, Marío Naranjo, OCD and Antônio da Silvio Costa Jr., O. Carm. The speakers addressed the theme starting from different perspectives, personal experiences, and communities. The participants, meanwhile, worked in groups, deepening the topics covered in the talks and suggesting practical ways for strengthening the fraternal life in their communities.
During the meeting the participants made a pilgrimage to the shrine of Our Lady of Aparecida, where Bishop Antônio Muniz, Carmelite Archbishop of Maceió in the northeast of Brazil, presided at the Eucharistic celebration. This was followed by a guided tour of this beautiful Brazilian shrine.
The next ALACAR congress will be held in 2015 and will be organized by the executive members of the association Fr. Raúl Maraví, O. Carm., and Fr. Marcos Juchem, O.C.D, and their collaborators. This meeting is an important initiative in the development and interaction among all members of the great Carmelite Family in Latin America.
More...
Lectio Divina November 2012
General Intention: Ministers of the Gospel. That bishops, priests, and all ministers of the Gospel may bear the courageous witness of fidelity to the crucified and risen Lord.
Missionary Intention: Pilgrim Church. That the pilgrim Church on earth may shine as a light to the nations.
| Ipad-Iphone | Kindle | ||
| English | download ebook | download ebook | download PDF |
| Español | descargar eBook | descargar ebook | download PDF |
| Italiano | download eBook | download eBook | download PDF |
- Thursday, November 1, 2012
- Friday, November 2, 2012
- Saturday, November 3, 2012
- Sunday, November 4, 2012 - 18
- Monday, November 5, 2012
- Tuesday, November 6, 2012 - 08
- Wednesday, November 7, 2012
- Thursday, November 8, 2012
- Friday, November 9, 2012
- Saturday, November 10, 2012
- Sunday, November 11, 2012
- Monday, November 12, 2012
- Tuesday, November 13, 2012
- Wednesday, November 14, 2012
- Thursday, November 15, 2012
- Friday, November 16, 2012
- Saturday, November 17, 2012
- Sunday, November 18, 2012
- Monday, November 19, 2012
- Tuesday, November 20, 2012
- Wednesday, November 21, 2012
- Thursday, November 22, 2012
- Friday, November 23, 2012
- Saturday, November 24, 2012
- Sunday, November 25, 2012
- Monday, November 26, 2012
- Tuesday, November 27, 2012
- Wednesday, November 28, 2012
- Thursday, November 29, 2012
- Friday, November 30, 2012
A meeting was held in “Il Carmelo”, Sassone, Italy from 16 to 19 October of all the provincial bursars of the Order. Also present were around a dozen lay people who work as business managers or finance directors in various provinces. There were a number of presentations made by different speakers: the Prior General addressed the group on the challenges facing the Order; the General Treasurer of the Jesuits, Father Thomas McClain spoke on “The Vow of Poverty and the Role of the Treasurer today”; Senior Vatican Analyst from CNN, John Allen Jr. outlined the four of the major trends he sees in the Church today; PCM Investment advisor Ted Disabato provided an analysis of the current financial crisis and suggested some strategies that might be adopted to meet our needs. The assembly also received an updates from the four General Councillors that represent the geographical areas of the Order. Proposals were also drawn up for the General Chapter that will be celebrated in 2013.
Nomination of the first Prior Provincial and Councillors of the German Province
Written byFrom the 1st of January 2013 the provinces of Lower and Upper Germany will be united into one single German Province. Following a consultation of the brothers in both provinces, the Prior General, Fr. Fernando Millán Romeral, O.Carm., with the consent of his Council, nominated the first Prior Provincial and Councillors of the united province.
They will take up office on the 1st January 2013 and remain in office until the first Provincial Chapter in 2015. The nominations were as follows:
- Prior Provincial: Fr. Dieter Lankes, O.Carm.
- First Councillor: Fr. Wilfried Wanjek, O.Carm.
- Second Councillor: Br. Andreas Scholten, O.Carm.
- Third Councillor: Fr. Roland Hinzer, O.Carm.
- Fourth Councillor: Br. Günter Benker, O.Carm.
