Leaders must serve
Mark 10:35-45

1. Opening prayer

God of peace and forgiveness, You have given us Christ as an example of total service, even to giving us His very life; grant us to find favor in Your sight that we may share the cup of Your will to its dregs and live in the generous and fruitful service of each other.

2. Reading

a) The context:

This episode comes straight after the third prediction of the Passion (Mk 10:32-34). As on the occasions of the other predictions, the  disciples’ reaction is not positive: two of them are worried about who is going to be first in the Kingdom and the others become indignant. This tells us that the disciples had difficulty accepting the painful destiny of their Master and understanding the mystery of the Kingdom. The two who come with a request – James and John – are brothers and are part of the group of friends of Jesus (Mk 1:19-20). Their nickname is boanerges (“sons of thunder” Mk 3:17). They were a little impetuous.

b) The text:

James and John, the sons of Zebedee, came to Jesus and said to him, "Teacher, we want you to do for us whatever we ask of you." He replied, "What do you wish me to do for you?" They answered him, "Grant that in your glory we may sit one at your right and the other at your left." Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?" They said to him, "We can." Jesus said to them, "The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized; but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared." When the ten heard this, they became indignant at James and John. Jesus summoned them and said to them, "You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and to give his life as a ransom for many."

3. A moment of silent prayer

to re-read the text with our heart and to recognize in the words and structure, the presence of the mystery of the living God.

4. Some questions

to see the important points in the text and begin to assimilate them.

a) Why were the disciples so anxious to take the first places?
b) Does Jesus’ reply make sense?
c) What does Jesus mean by the cup to drink and the baptism to be baptized?
d) On what does Jesus base service in the community?

5. Some deepening of the reading

”Grant us to sit, one at Your right hand and one at Your left, in Your glory”
Even though they were careful in the way they phrased their question, it is clear that they were quite ambitious. According to tradition, they may have been cousins of Jesus, and therefore – according to Eastern law – they had a special right, as members of the family. In any case, it is clear that they have understood nothing about what Jesus was about to do. He was on the way to the ignominy of the cross, and they still had not understood Him. Jesus’ true power did not consist in distributing places of honor, but in asking them to share His tragic destiny: “Are you able to drink the cup that I drink?”

“The cup that I drink you will drink”
The dialogue concerning the cup and the baptism (vv. 38-39) is obviously parallel. But it is not easy to understand how the two disciples can drink the cup and be baptized, unless one thinks of the martyrdom both of them suffered later. By these two images, Jesus seems to evoke His violent death, which He foretells as an absolute obligation of fidelity to the Father. The reply to their request to sit next to Him is  evasive: but we can understand that it means that their way is not the right way to obtain the request.

“The ten began to be indignant”
Clearly they too share the same ambition. However, this verse seems to be an editorial addition to connect two episodes, which originally were not placed together. This changes the subject completely. But the fact that their indignation is recorded is probably based on some other episode where the disciples do not appear in a good light and is therefore authentic.

“Those who are supposed to rule over the Gentiles lord it over them… But it shall not be so among you”
Jesus is referring to political leaders of His time, and really this is also the style of political leadership in all times. On the other hand, the community of disciples must be ruled by service. Two terms express this service in a gradual manner. Jesus first speaks of “servant” (diakonos) and then of “slave” (doulos). One cannot choose whom one will serve: one must be a slave of all, thus overturning the worldly order.

“For the Son of man also…”
Here we find the basis of the constitutional law of the community: to follow the Master’s style, by giving, like Him, one’s life in the spirit of service; thus becoming truly “lords” through the gift of one’s life, not by just pretending. It is difficult to interpret “ransom” or redemption, as Fr. X. Léon Dufour says, we can understand this well when we reflect on the words that Jesus speaks at the Last Supper. Then Jesus’ whole life appears in the light of “ransom”, of fidelity to the very end for the freedom of humankind. He deprives Himself of freedom so that He can give freedom, to ransom those who have no freedom.
Thus the statutes of the community of disciples is characterized by service, by a lack of  ambition, by a life given and destined for the ransom of others.

6. Psalm 33 (32)

A prayer for justice and peace

Sing to Him a new song,
play skillfully on the strings,
with loud shouts.

For the word of the Lord is upright;
and all His work is done in faithfulness.
He loves righteousness and justice;
the earth is full of the steadfast love of the Lord.
By the word of the Lord the heavens were made,
and all their host by the breath of His mouth.
He gathered the waters of the sea as in a bottle;
He put the deeps in storehouses.

Let all the earth fear the Lord,
let all the inhabitants of the world stand in awe of Him!
For He spoke, and it came to be;
He commanded, and it stood firm.
The Lord brings the counsel of the nations to nothing;
He frustrates the plans of the peoples.
The counsel of the Lord stands for ever,
the thoughts of His heart to all generations.

Blessed is the nation whose God is the Lord,
the people whom He has chosen as His heritage!
The Lord looks down from heaven,
He sees all the sons of men;
from where He sits enthroned
He looks forth on all the inhabitants of the earth,
He who fashions the hearts of them all,
and observes all their deeds.

7. Closing prayer

Lord our God, keep Your Son’s disciples from the easy ways of popularity, of cheap glory, and lead them to the ways of the poor and scourged of the earth, so that they may recognize in their faces the face of the Master and Redeemer. Give them eyes to see possible ways of peace and solidarity; ears to hear the requests for meaning and salvation of so many people who seek; enrich their hearts with generous fidelity and a sensitivity and understanding so that they may walk along the way and be true and sincere witnesses to the glory that shines in the crucified resurrected and victorious One. Who lives and reigns gloriously with You, Father, forever and ever. Amen.

Jesus calls the rich young man

The hundredfold in this life, but with persecutions!

Mark 10:17-30

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the Scriptures as 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 in 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 of the 28^th Sunday of Ordinary Time tells the story of a young man who asks Jesus for the way to eternal life. Jesus gives him an answer, but the young man cannot accept it because he is very rich. Wealth gives a kind of security to people and they have difficulty in giving up such security. Because such people are attached to the advantages that their possessions bring, they worry about defending their interests. The poor person does not have such worries and thus is freer. But there are poor people with a rich mentality. They are poor, but not “poor in spirit” (Mt 5:3). Not just wealth, but also the desire for wealth, can change people and make them slaves to the goods of this world. Such people would find it difficult to accept Jesus’ invitation: “Go and sell what you own and give the money to the poor, and you will have treasure in heaven; then come, follow Me” (Mk 10:21) Such people will not take the step suggested by Jesus. Am I able to leave everything for the Kingdom?

• In our text, several people seek Jesus to ask Him for advice: the rich young man, the disciples and Peter. In our reading let us look at the preoccupations of each of these persons and at Jesus’ reply to them.

b) A division of the text to help with the reading:

Mark 10:17: The request of the one who wishes to follow Jesus

Mark 10:18-19: Jesus’ surprising and demanding reply

Mark 10:20-21: The conversation between Jesus and the young man

Mark 10:22: The young man is alarmed and will not follow Jesus

Mark 10:23-27: The conversation between Jesus and His disciples concerning the rich entering the Kingdom

Mark 10:28: Peter’s question

Mark 10:29-30: Jesus’ reply

c) Text:

As Jesus was setting out on a journey, a man ran up, knelt down before him, and asked him, "Good teacher, what must I do to inherit eternal life?" Jesus answered him, "Why do you call me good? No one is good but God alone. You know the commandments: You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother." He replied and said to him, "Teacher, all of these I have observed from my youth." Jesus, looking at him, loved him and said to him, "You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me." At that statement his face fell, and he went away sad, for he had many possessions. Jesus looked around and said to his disciples, "How hard it is for those who have wealth to enter the kingdom of God!" The disciples were amazed at his words. So Jesus again said to them in reply, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God." They were exceedingly astonished and said among themselves, "Then who can be saved?" Jesus looked at them and said, "For human beings it is impossible, but not for God. All things are possible for God." Peter began to say to him, "We have given up everything and followed you." Jesus said, "Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come."

3. A moment of prayerful silence

so that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) What touched you most in this text? Why?

b) What worried the young man and what deceived him?

c) What does the following mean for us today: “Go and sell what you own and give the money to the poor”? Can we take this literally? What do you “own”? With  so many poor in  society today, how do  you decide who to give to?

d) How do we understand the comparison between the needle and the camel?

e) How do we understand the hundredfold in this life, but with persecutions?

f) How do we understand and practice today Jesus’ suggestions to the rich young man?

g) Jesus tells His disciples on His mission to go without gold or silver or much of anything. What of those who claim to be missionaries of Jesus, while enjoying their large estates, fancy cars, and the fame from their positions?

5. For those who wish to go deeper into the theme

a) The context of yesterday and of today.

* This Sunday’s Gospel describes the on-going conversion that, according to Jesus’ invitation, must take place in our relationship with material goods. So as to understand fully the importance of Jesus’ instructions, it is good to remember the wider context in which Mark places these texts. Jesus is on the way to Jerusalem, where He will be crucified (cf. Mk 8:27; 9:30,33; 10:1,17,32). He is about to give His life. He knows that He soon will be killed, but does not recoil. He says, ‘The Son of Man Himself came not to be served but to serve, and to give His life as a ransom for many!’ (Mk 10:45) This attitude of fidelity and dedication to the mission received from the Father makes it possible for Jesus to see what really matters in life.

* Jesus’ suggestions are valid for all times, both for Jesus’ times and Mark’s times as well as for today in the 21^st century. They are like mirrors that mirror back what is really important in life, yesterday and today: to start again, from the beginning, the building of the Kingdom, renewing human relationships on all levels, among ourselves and with God, as well as with material goods.

b) A commentary on the text:

Mark 10:17-19: The commandments and eternal life

Someone comes and asks, “Good master, what must I do to inherit eternal life?” Matthew’s Gospel says that it was a young man (Mt 19:20,22). Jesus replies rather harshly, “Why do you call Me good. No one is good but God alone!” Jesus deflects attention from Himself to God, since He wishes to do the Father’s will, so as to reveal the Father’s plan. Then Jesus says, “You know the commandments: you shall not kill, you shall not commit adultery, you shall not steal, you shall not give false witness, honor your father and mother”. The young man had asked what he must do to inherit eternal life. He wanted to live close to God! But Jesus only reminds him of the commandments that concern life close to the neighbor! He does not mention the first three commandments that talk of the relationship with God! For Jesus, we can only be in good stead with God if we are in good stead with the neighbor. We must not deceive ourselves. The gate that leads to God is our neighbor. There is no other!

Mark 10:20: What is the use of keeping the commandments?

The young man answers that he already had long observed the commandments. What follows is strange. The young man wanted to know the way to eternal life. Now, the way to eternal life was and still is to do God’s will as expressed in the commandments. This means that the young man observed the commandments without knowing why! He did not know that his practice of observing the commandments since his youth was the way to God, to eternal life. Many Catholics today do not know why they are Catholic. ”I was born in Italy, I was born in Ireland, so I am Catholic!” Just a habit!

Mark 10:21-22: Sharing goods with the poor

Jesus looked steadily at him and He was filled with love for him and He said, “You need to do one thing more. Go and sell what you own and give the money to the poor, and you will have treasure in heaven; then come, follow Me!” Jesus does not judge the young man, does not criticize him, but seeks to help him take one more step in life. The conversion that Jesus asks for is an on-going one. The observance of the commandments is but the first step on a ladder that goes further and higher. Jesus asks for more! The observance of the commandments prepares us to be able to give ourselves completely to our neighbor. The Ten Commandments are the way to the perfect practice of the two commandments of love of God and of neighbor (Mk 12:29-31; Mt 7:12). Jesus asks a lot, but He asks it with much love. The young man does not accept Jesus’ invitation and goes away because “he was a man of great wealth”.

Mark 10:23-27: The camel and the eye of a needle

When the young man goes away, Jesus comments on his decision: How hard it is for those who have riches to enter the kingdom of God! The disciples are astonished. Jesus repeats what He said and adds a proverb that was used then to say that something was humanly impossible. It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God! Each nation has its expressions and proverbs that cannot be taken literally. For instance, in Brazil, to say that someone must not bother other people they say: “Go and take a bath!” If one takes this expression literally then one is deceived and is not aware of the message! The same may be said about the camel that has to go through the eye of a needle. Impossible!

The disciples are astonished by what Jesus says! This means that they had not understood Jesus’ answer to the rich young man: “Go and sell all you own, give the money to the poor, and come, follow Me!” The young man had observed the commandments without understanding why. Something similar was happening to the disciples. To follow Jesus, they had left everything (Mk 1:18.20), without understanding why they had left everything! If they had understood the why, they would not have been so astonished by Jesus’ demands. When wealth or the desire for wealth takes over the human heart and vision, then it becomes difficult to understand the meaning of life and of the Gospel. Only God can help such a person! “For mortals  it is impossible, but not for God, because for God everything is possible.”

When Jesus says that it is almost impossible for “a rich man to enter the kingdom of God”, He is not referring in the first instance to entering heaven after death, but to entering the community around him. To this day, it is very difficult for a rich person to leave everything and enter into a small basic ecclesial community side by side with the poor, together with them, and so to follow Jesus.

Mark 10:28-30: The conversation between Jesus and Peter

Peter had understood that “to enter the kingdom of God” was the same thing as following Jesus in poverty. So he asks, “We have left everything and followed You. What then shall we get in return?” In spite of leaving everything, Peter still had the old mentality. He had not yet understood the meaning of service and gratuity. He and his companions left everything so as to have something in return: “What then shall we get in return?” Jesus’ reply is symbolic. He hints that they must not expect any return, any security, any promotion. They will receive a hundredfold, yes! But not without persecutions in this life! In the world to come they will have the eternal life of which the young man spoke. “In truth I tell you, there is no one who has left house, brothers, sisters, mother, father, children or land for My sake and for the sake of the gospel who will not receive a hundred times as much, houses, brothers, sisters, mothers, children and land – and persecutions, too – now in this present time and, in the world to come, eternal life

c) Further information:

Jesus and the option for the poor

A double slavery marked the state of people in Galilee at the time of Jesus: (i) The political slavery of Herod, supported by the Roman Empire, that imposed a general organized system of exploitation and repression; (ii) The slavery of the official religion, upheld by the religious authorities of the time. Because of this, the family, the community, the clan were disintegrating and most people lived excluded, marginalized, with no fixed place, without a religion and without a society. To fight this disintegration of the community and the family, there were several movements, which, like Jesus, tried a new way of life and of living together in community. Such were the Essenes, the Pharisees and, later, the Zealots, all of whom lived in community. In Jesus’ community, however, there was something new and different from the other two groups. This was the attitude towards the poor and the excluded.

The community of Pharisees lived apart. The word “Pharisee” means “separate”. They lived apart from the impure people. Many Pharisees looked upon the people as ignorant and cursed (Jn 7:49), full of sin (Jn 9:34). They learned nothing from the people (Jn 9:34). On the other hand, Jesus and His community lived among the excluded, who were considered impure: publicans, sinners, prostitutes and lepers (Mk 2:16; 1:41; Lk 7:37). Jesus sees the richness and value they possess (Mt 11:25-26; Lk 21:1-4). He proclaimed the poor happy because the Kingdom belongs to them (Lk 6:20; Mt 5:3). He defines His own mission as “proclaiming the Good News to the poor” (Lk 4: 18). He lives like the poor. He owns nothing, not even a stone to lay His head upon (Lk 9:58). To those who wished to follow him he offered a choice: God or mammon! (Mt 6:24). He tells them to make choices in favor of the poor! (Mk 10:21) The poverty that characterizes Jesus’ life and that of His disciples, characterized also His mission. Contrary to other missionaries (Mt 23:15), Jesus’ disciples could not carry anything with them, no gold, no silver, no two tunics, no purse and no sandals (Mt 10:9-10). They had to trust in the hospitality of others (Lk 9:4; 10:5-6). And if they were made welcome by the people, they had to work like everyone else and live on what they earned (Lk 10:7-8). They had to look after the sick and needy (Lk 10:9; Mt 10:8). Then they could say to people, “The Kingdom of God is very near to you” (Lk 10:9).

On the other hand, when it is a matter of administering goods, what strikes us in Jesus’ parables is the seriousness that He demands in the use of these goods (Mt 25:21,26; Lk 19: 22-23). Jesus wants money to be at the service of life (Lk 16:9-13). For Jesus, poverty was not synonymous with laziness and negligence. This different witness in favor of the poor was what was missing in the popular movements of the times of the Pharisees, Essenes and Zealots. In the Bible, every time a movement arises to renew the Covenant, it begins by establishing once again the rights of the poor and excluded. Without this, the Covenant is impossible. Thus did the prophets and thus does Jesus. He denounces the old system that, in the name of God, excluded the poor. Jesus proclaims a new beginning that, in the name of God, gathers the excluded. This is the meaning and reason for the insertion of the mission of the Jesus’ community in the midst of the poor. He dips into the roots and inaugurates the New Covenant.

6. Praying with Psalm 15 (14)

God’s guest!

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 what 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.

Concerning divorce and children
Equality of wife and husband
Mark 10:2-16

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 in 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 to us the Father and sent us Your Spirit. Amen.

2. Reading

a) A key to the reading:

In the text of today’s liturgy, Jesus gives advice concerning the relationship between wife and husband and between mothers and children. In those days, many people were excluded and marginalized. For instance, in the relationship between husband and wife, male domination prevailed. The wife did not have equal rights with the husband. In their relationship with the children, the “little” ones, there might be a “scandal” that could cause the children to lose their faith (Mark 9:42). In the relationship between husband and wife, Jesus commanded the greatest equality. In the relationship between mothers and children, He commanded the greatest warmth and tenderness.

b) A division of the text as an aid to reading:

Mark 10:2: The Pharisees’ question concerning divorce;
Mark 10:3-9: Discussion between Jesus and the Pharisees concerning divorce;
Mark 10:10-12: Conversation between Jesus and the disciples concerning divorce;
Mark 10:13-16: Jesus commands warmth and tenderness between adults and children.

c) The Text:

The Pharisees approached Jesus and asked, "Is it lawful for a husband to divorce his wife?" They were testing him. He said to them in reply, "What did Moses command you?" They replied, "Moses permitted a husband to write a bill of divorce and dismiss her." But Jesus told them, "Because of the hardness of your hearts he wrote you this commandment. But from the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh. So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate." In the house the disciples again questioned Jesus about this. He said to them, "Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery." And people were bringing children to him that he might touch them, but the disciples rebuked them. When Jesus saw this he became indignant and said to them, "Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it." Then he embraced them and blessed them, placing his hands on them.

3. A moment of prayerful silence

so that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) What was the point that you liked best and which most drew your attention?
b) How does the wife’s position appear in the text?
c) How did Jesus wish the relationship between husband and wife to be?
d) What concerned the people who brought their children to Jesus?
e) What was Jesus’ reaction?
f) What practical teaching can we draw from the children?

5. A key to the reading

for those who wish to go deeper into the theme.

a) Comment

Mark 10:2: The Pharisees’ question concerning divorce
The Pharisees  are crafty. They put Jesus to the test: “Is it lawful for a man to divorce his wife?” This shows that Jesus held a different opinion from that of the Pharisees, of whom this question was never asked. They do not ask whether it is lawful for the wife to divorce her husband. This never crossed their minds. This is a clear sign of strong male domination and of marginalization of the wife in the social life of the times.

Mark 10:3-9: Jesus’ reply: a man cannot divorce his wife
Instead of replying, Jesus asks, “What did Moses command you?” The Law allowed a man to write a certificate of divorce and to send the wife away (Deut 24:1). This law illustrates the domination of the male. The husband could divorce his wife, but the wife did not have the same right. Jesus explains that Moses acted thus because of the hardness of heart of the people. However, God’s intention was different when He created human beings. Jesus goes back to the Creator’s intention (Gen 1:27; 2:24).   He denies the husband the right to divorce his wife. He establishes on earth the obligation of the husband towards his wife and orders the greatest equality.

Mark 10:10-12: Equality between husband and wife
When they go home, the disciples question Jesus again concerning this matter of divorce. Jesus draws conclusions and reaffirms equality of rights and duties between husband and wife. Matthew’s Gospel (cf. Mt 19:10-12) gives an explanation of a question put by the disciples concerning this theme. They say, “If this is how things are between husband and wife, it is better not to marry.” Perhaps they prefer not to get married rather than get married without the privilege of dominating the wife. Jesus goes deeper into the matter. He presents three cases when a person may not get married: (1) impotence, (2) castration and (3) for the sake of the Kingdom. However, for a man not to get married because he does not wish to share equality with the wife is inadmissible in the new law of love! Both marriage and celibacy have to be at the service of the Kingdom and not at the service of selfish interests. Neither can be a reason for keeping male domination of husband over wife. Jesus presents a new type of relation between the two. It is not lawful in marriage for a man to dominate the wife or vice versa.

Mark 10:13: The disciples prevent people from drawing near with their children.
Some people brought their children so that Jesus might caress them. The disciples tried to prevent this. Why would they want to prevent this? The text does not tell us. One possibility might be due to Jewish law. Chapter 15 of Leviticus is the basis for the purity laws of the time during niddatah, which is a Hebrew word for “separation” and a term used for menstruation. This rendered a woman of  childbearing age impure for 7 days each month, as well as those in physical contact with her, which became an issue in families with children. Abnormal bleeding as well as childbirth were included in this. Touching a woman in this state, or what she sat or had laid on, caused ritual impurity until sunset. Even in recent times there was a saying that “children should be seen and not heard.” They were seen as the least important and influential in society.

Mark 10:14-16: Jesus reprehends the disciples and welcomes the children
Jesus’ reaction teaches the opposite: “Let the children come to Me, do not hinder them!” He embraces the children, welcomes them and blesses them. When it a question of welcoming someone and promoting fraternity, Jesus is not worried about the laws of purity; He is not afraid of transgressing the law. His gesture teaches us that “whoever does not receive the kingdom of God like a child shall not enter it!” What does this sentence mean? 1) A child receives everything from his father. He does not merit what he receives; he lives in this gratuitous love. 2) Fathers receive children as gifts from God and treat them with care. Fathers are not to be concerned with holding dominion over their children, but with loving them and educating them.

b) Added information for a better understanding of the text

• Jesus welcomes and defends the life of the little ones

On several occasions, Jesus insists on the welcome due to little ones, to children. “Anyone who welcomes one of these little children in My name, welcomes Me” (Mark 9:37). “If anyone gives so much as a cup of cold water to one of these little ones because he is a disciple, then I tell you solemnly, he will most certainly not lose his reward” (Matthew 10:42). He asked that no one despise the little ones (Matthew 18:10). At the last judgment the just will be welcomed for having given food “to one of the least of these brothers of Mine” (Matthew 25:40).
In the Gospels the expression “little ones” (in Greek elachistoi, mikroi or nepioi). Sometimes this means “children”, sometimes those excluded from society. It is not easy to differentiate. Sometimes that which is “little” is the “child” and no one else. The child belongs to a category of “little”, of the excluded. Having said this, it is not easy to distinguish what originates from the time of Jesus and what originates from the communities when the Gospels were written. Taking this into consideration, we can arrive at the context of exclusion that flourished at that time and the picture that existed of Jesus in the first communities: Jesus takes the side of the little ones, of the excluded, and takes on their defense. It is impressive when we look at all that Jesus did in defense of the life of children, of the little ones.

To welcome and not to scandalize. This is one of Jesus’ hardest words against those who give scandal to little ones, that is, those who are the reason for their disbelief in God. For these, it would be better if a millstone were hung around their necks and that they throw themselves to the bottom of the sea (Mark 9:42; Luke 17:2; Matthew 18:6).

To welcome and to touch. The mothers with their children in their arms drew near to Jesus to ask for a blessing. The apostles told them to go elsewhere. Jesus is not troubled as they are. He corrects the disciples and welcomes the mothers and their children. He touches them and embraces them. “Let the little children alone and let them come to Me; do not stop them!” (Mark 10:13-16; Matthew 19:13-15).

To identify oneself with the little ones. Jesus identifies with the children. Whoever welcomes a child, “welcomes Me” (Mark 9:37). “In so far as you did this to one of the least of these brothers of Mine, you did it to Me” (Matthew 25:40).

To become a child once more. Jesus asks that the disciples become children again and accept the kingdom like a child. Failing that, it is impossible to enter the Kingdom of God (Mark 10:15; Matthew 18:3; Luke 9:46-48). Let the child be the teacher of the adult.  This was not the norm. We are used to the opposite.

To defend the right of those who cry. When Jesus entered the temple and upset the tables of the money changers, it was the children who cried. “Hosanna to the Son of David” (Matthew 21:15). Jesus was criticized by the chief priests and the scribes, but He defended the children and in their defense He quotes Scripture (Mt 21:16).

To be thankful for the Kingdom present in children. Great is Jesus’ joy when He hears that children, the little ones, have understood the things of the Kingdom proclaimed to the peoples. “I thank You Father!” (Mt 11:25-26) Jesus recognizes that the little ones understand the things of the Kingdom better than the doctors.

To welcome and to care for. Many are the children He welcomes, cares for or resurrects: the twelve year old daughter of Jairus (Mk 5:41-42), the daughter of the Syro-Phoenician woman (Mk 7:29-30), the son of the widow of Naim (Lk 7:14-15) the young epileptic (Mk 9:25-26), the son of the Centurion (Lk 7:9-10), the son of the public administrator (Jn 4:50), the young lad with five loaves and two fishes (Jn 6:9).

• The context of our text in Mark’s Gospel

Our text (Mk 10:2-16) is part of a long instruction given by Jesus to His disciples (Mk 8:27 to 10:45). At the beginning of this instruction, Mark places the healing of the anonymous blind man of Bethsaida in Galilee (Mk 8:22-26); at the end, the healing of the blind Bartimaeus of Jericho in Judea (Mk 10:46-52). The two healings are symbolic of what will take place between Jesus and His disciples. The disciples too were blind since “they had eyes that do not see” (Mk 8:18). They had to regain their sight; they had to let go of ideology that prevented them from seeing clearly; they had to accept Jesus as He was and not as they wanted Him to be. This long instruction aims at curing the blindness of the disciples. It is like a brief guide, a kind of catechism, using Jesus’ own words. The following sequence shows the scheme of the instruction:

The healing of a blind man 8:22-26
1st proclamation 8:27-38
Teaching the disciplesabout the Servant Messiah 9:1-29
2nd proclamation 9:30-37
Teaching the disciplesabout  conversion 9:38 to 10:31
3rd proclamation 10:32-45
Healing of Bartimaeus the blind man 10:46-52

As we can see, the teaching consists of three proclamations of the Passion Mk 8:27-38; 9:30-37; 10:32-45. Between the first and second proclamation we have a series of teachings to help us understand that Jesus is the Servant Messiah (Mk 9:1-29). Between the second and third proclamations we have a series of teachings that clarify the kind of conversions required at various levels of life in order to accept Jesus as the Servant Messiah (Mk 9:38 to 10:31). The background of the teachings is the journey from Galilee to Jerusalem. From the beginning to the end of this long instruction, Mark says that Jesus is on a journey to Jerusalem (Mk 8:27; 9:30,33; 10:1,17,32), where He will meet the cross.

Each of the three proclamations concerning the Passion is accompanied by gestures and words of incomprehension on the part of the disciples (Mk 8:32; 9:32-34; 10:32-37), and by directives from Jesus, which comment on the lack of comprehension of the disciples and teaches them how they must behave (Mk 8:34-38; 9:35-37; 10:35-45). A full understanding of Jesus’ teaching is not achieved only through theoretical instruction, without any practical commitment, but by walking with Him on the journey of service, from Galilee to Jerusalem. Those who wish to uphold Peter’s idea, that of a glorious Messiah without the cross (Mk 8:32-33), will understand nothing, nor will they have the authentic attitude of willing disciples. They will go on being blind, seeing people as trees (Mk 8:24). Without the cross it is not possible to understand who Jesus is and what it means to follow Jesus. The journey of the teaching is a journey of surrender, of abandonment, of service, of availability and acceptance of the conflict, knowing that there will be a resurrection. The cross is not a casual incident, up to a certain point on the journey.  Only love and service can be crucified! Whoever gives his life in service for others suffers because he inconveniences those who snatch privileges.

6. Psalm 23 (23)

The Lord is my Shepherd, climbing Calvary

The Lord is my shepherd,
I shall not want;
He makes me lie down in green pastures.
He leads me beside still waters;
He restores my soul.
He leads me in paths of righteousness for His name's sake.

Even though I walk through the valley of the shadow of death,
I fear no evil;
for Thou art with me;
Thy rod and Thy staff, they comfort me.

Thou preparest a table before me
in the presence of my enemies;
thou anointest my head with oil; my cup overflows.
Surely goodness and mercy shall follow me all the days of my life;
and I shall dwell in the house of the Lord for ever.

7. Final Prayer

Lord Jesus, we thank You for the Word that has enabled us to understand the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice what 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.

The International Formation Commission of the Order organized an on-going formation programme entitled “Back to the sources” in the Holy Land from the 29th August to 12th September 2012. There were 38 participants coming from most of the provinces around the world from North and South America, Asia, Africa and Europe; a truly international group. The Prior General, Fr. Fernando Millán Romeral, O.Carm. joined them for the first week and gave a talk entitled “Titus Brandsma: in the spirit of Elijah.” The first week was based at the OCD Centre “Stella Maris” on Mount Carmel, where the group experienced great hospitality on the part of the Carmelite Sisters who run the centre, and the fraternity of the local Discalced community. From there they were able to visit the Carmelite sites at the Wadi 'ain es-Siah (site of the original foundation) and Muhraqa (site of the encounter of the Prophet Elijah and the prophets of Baal). They also visited the area of Galilee, including many of the places associated with the life and ministry of Jesus. The second week was based in Jerusalem. From there, they visited Ain Karem, Bethlehem and Bethany and many of the main pilgrim places in the city.

The course was structured in such a way as to facilitate a deeper experience of the part of those taking part, through moments of prayer and silence, the reading of biblical and Order texts at the various locations visited, presentations on topics related to the the Scriptures and the history and charism of the Order, a day of desert reflection and a very rich guided introduction to each of the places visited. The team leading the course were: Fr. John Keating, Delegate for Formation (who gave the course introduction and reflection for the day of retreat), Fr. Christian Körner, Vice Prior General (speaking on the geography and history of the Holy Land, and Carmelite fraternity in the context of the early Christian community), Fr. Raúl Maraví, Councillor General (speaking on Galilee and Jerusalem in a scriptural context), Fr. Mario Alfarano, Secretary General and of the Formation Commission (speaking on the “Rubrica Prima” and also leading the lectio divina). Also part of the team were Frs. Míceál O’Neill (Hib), Prior of CISA, who was translator and Fr. Nicola Sozzi (Ita) who was responsible for the liturgy. Fr. Paco Negral OCD was the official guide throughout the journey. The final evaluation of the group was very positive and many spoke about the deep experiences they had during the two weeks.

Daily Lectio Divina for September 2012

General Intention: That politicians may always act with honesty, integrity, and love for the truth.

Missionary Intention: Help for the Poorest Churches. That Christian communities may have a growing willingness to send missionaries, priests, and lay people, along with concrete resources, to the poorest Churches.  

      Lectio Divina September – Septiembre – Settembre 2012

• Saturday, September 1, 2012  
  Lectio: Matthew 25,14-30
• Sunday, September 2, 2012  
  Lectio: 22nd Sunday of ordinary time (B)
• Monday, September 3, 2012  
  Lectio: Luke 4,16-30

• Tuesday, September 4, 2012  
  Lectio: Luke 4,31-37
• Wednesday, September 5, 2012  
  Lectio: Luke 4,38-44
• Thursday, September 6, 2012  
  Lectio: Luke 5,1-11
• Friday, September 7, 2012  
  Lectio: Luke 5,33-39
• Saturday, September 8, 2012  
  Lectio: Birthday of Mary - Mt.1,1-16.18-23
• Sunday, September 9, 2012  
  Lectio: 23rd Sunday of ordinary time (B)
• Monday, September 10, 2012  
  Lectio: Luke 6,6-11
• Tuesday, September 11, 2012  
  Lectio: Luke 6,12-19
• Wednesday, September 12, 2012  
  Lectio: Luke 6,20-26
• Thursday, September 13, 2012  
  Lectio: Luke 6,27-38
• Friday, September 14, 2012  
  Lectio: The Exaltation of the Holy Cross - Jn. 3,13-17
• Saturday, September 15, 2012  
  Lectio: Our Lady of Sorrows
• Sunday, September 16, 2012  
  Lectio: 24th Sunday of ordinary time (B)
• Monday, September 17, 2012  
  Lectio: Luke 7,1-10
• Tuesday, September 18, 2012  
  Lectio: Luke 7,11-17
• Wednesday, September 19, 2012  
  Lectio: Luke 7,31-35
• Thursday, September 20, 2012  
  Lectio: Luke 7,36-50
• Friday, September 21, 2012  
  Lectio: St. Matthew, the Evangelist - Mt 9,9-13
• Saturday, September 22, 2012  
  Lectio: Luke 8,4-15
• Sunday, September 23, 2012  
  Lectio: 25th Sunday of ordinary time (B)
• Monday, September 24, 2012  
  Lectio: Luke 8,16-18
• Tuesday, September 25, 2012  
  Lectio: Luke 8,19-21
• Wednesday, September 26, 2012  
  Lectio: Luke 9,1-6
• Thursday, September 27, 2012  
  Lectio: Luke 9,7-9
• Friday, September 28, 2012  
  Lectio: Luke 9,18-22
• Saturday, September 29, 2012  
  Lectio: Michael, Gabriel, and Raphael, Archangels
• Sunday, September 30, 2012  
  Lectio: 26th Sunday of ordinary time (B)

By Br. Günter Benker, O.Carm.

If contemplation is truly the heart of our charism, we are first of all called to undergo this process of transformation. Our false images of God and correspondingly our false self, which feels in many various ways insufficient, inferior, guilty and separated from God, has to be put to death. Only thus can the true God of love take over in our lives and correspondingly bring about the emergence of our true self, our true identity of children of God, loved always and forever. We can enter this process at any time and at any place. We only have to create appropriate condi­tions: sufficient time for regular prayer, meditation, lectio divina, spiritual reading, spiritual di­rection, psychological-spiritual programmes etc. If we are overburdened with work or other oc­cupations of whatever kind we will be very unlikely open and receptive enough to concentrate on the “only one thing needed” (Lk 10:42), that is to go through this transformation process in order to live out fully our true identity. To say it very clearly: there is no choice - unless we as Carme­lites do not see contemplation as the primary mission that God has entrusted to us, all our other efforts will be meaningless in the end, how heroic they may be (cf. 1Cor 13). On the other hand, if we really try to open ourselves for this process of transformation in all aspects and dimensions of our life, then it does not matter at all where we live and what kind of work we do. The only decisive criterion with regard to bearing fruit for the kingdom is according to John to “remain in his love”. Only then do we become able to really love others - the only “fruit that will last” (cf. Jn 15:1-17).

As formators we have a special responsibility to get right our priorities as Carmelites - for the sake of ourselves and for those who are entrusted to us in formation. We must be willing to enter and endure this process of contemplation and transformation and to prepare and accompany our candidates for it. I don’t want to be presumptuous, but may be as formators we have even the task to find appropriate ways of reminding our communities and provinces of our real vocation because through our formation work we are in some way privileged to deal more profoundly with these matters.

Carmelite spirituality and mysticism touches and explores the very heart of our Christian faith: God who is love, pure and undivided love. In him there is no division, only unity, and he wants to share this unity with all creation. We are called to witness to this unity which is already a real­ity for those who have eyes to see. Contemplation will open our eyes for the presence of God’s kingdom in us and in our world so that our false self with its split and judgmental mind-set will be transformed into our true self which fully accepts to be the beloved child of the true God of infinite love. Let us not hesitate to enter this process, and let us not be discouraged by the many-fold and subtle defence mechanisms of our false self and its idols. God has already won the battle for us; we only need to accept his saving action in us:

By Br. Günter Benker, O.Carm.

As soon as we realize the fatal mistake of our human perception and begin to experience some­thing of the liberating power of contemplation we enter into a process in which we more and more have to give up our own judgments and perceptions in order to learn God’s way of seeing reality. As liberating this process is, it is also painful, because all the security that came from our familiar ways of thinking and perceiving will be taken away from us. John of the Cross therefore calls this process an experience of dark night where we must only cling to pure and naked faith (e.g. 2 S 3,3f.; 4,2). Because feelings or thoughts may always deceive us, no matter whether they make us enthusiastic or anxious, we must, like St. Paul, hold on to a conscious and clear deci­sion, “to know nothing ... except Jesus Christ and him crucified” (1 Cor 2:2) and to “live by faith in the Son of God, who loved me, and gave himself for me” (Gal 2:20). The spiritual life there­fore is not primarily a matter of feelings but of a conscious decision for a relationship offered to me by another, by God through Jesus Christ, the icon of the true God. He has already taken the initiative and he is waiting for my response.

As Carmelites we are invited to respond by contemplation, a mutual loving encounter with two dimensions like in any other loving relationship: the active dimension of “contemplating God” in order to get to know him better (usually called meditation) and the passive aspect of “letting God contemplate me” so that I may be fully known by him and at the same time gain a true knowl­edge of Him - not any longer by my own activity but by his personal and intimate revelation of his love. (In the spiritual and mystical tradition usually only this passive part of the process is described by contemplation). In all this process our heart and mind, our sensual and spiritual ca­pacities are being purified and transformed so that we become ever more aware of our true union with God and all creation which always was and is a reality but our split mind was not able to perceive: “Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known” (1 Cor 13:12).

It is now necessary to reflect on some major challenges of this transforming process of contem­plation which, as we have seen, involves our active meditation in times of prayer and in the events of our daily life as well as our passive receptivity for God in all situations of our life which may lead into the true contemplative experience.

a) Unmasking our false gods and our false self

Right from the beginning of this process there is a crucial challenge that we have to face con­sciously in order to make progress on our spiritual journey: to distinguish the true God of life and love from the many different gods and idols of our wounded heart and split mind which we often unconsciously take for the true God, particular as they have the power to make us believe so in very subtle and convincing ways!

It is like in our relationships with other people and friends: how easily do we unconsciously pro­ject our fears, anxieties, needs, expectations and all our other previous experiences onto the other person so that we are not able to really get to know her as she really is. We make our own image of the other person and believe in it until we some day painfully realise that it is wrong. Exactly the same happens in our relationship with God. We always tend to project onto him the experi­ences of our past that shaped our perception of life; therefore our images of God often have traits of our parents or other people who played an important role in our life, for example teachers and priests. We then mistake the internalised messages of these people for the messages of the true God so that they hinder us to encounter him in a way that really transforms us in his likeness. Instead these messages, turned into the voices of the false gods, constantly tell us how we “should be”: more grateful, more efficient, more virtuous, less sinful, etc. - and if we are not liv­ing up to these claims we believe that we are not acceptable or even deserve punishment.

We can discover the wrong and destructive images of God, our self-made idols, for example with the help of a simple exercise. Sit comfortably with your eyes closed and imagine that God him­self is approaching you. How do you perceive him approaching you, what feelings does his get­ting closer to you arouse? What is your first emotional reaction, what are your primary thoughts? We can also get some hints of our hidden and unconscious idols that block us from the encounter with the true God when we become aware of those situations in which we escape from prayer and meditation, from really entrusting our lives to him. Then it is important to try to get to the ground of our feelings inside by asking ourselves: What is keeping me away from God now? Why am I avoiding prayer and silence? What pressures, fears, constraints dwell within me and what false images of God do they evoke? What painful experiences of my life are the sources of these images? A good spiritual direction is of great help in this process of bringing to the level of consciousness all our unconscious images of God and to deprive them of their destructive power by confronting them with the true God who is the unconditional loving Abba revealed and incar­nated in Jesus Christ.

Every single person who is on a spiritual journey has to undergo this process of purifying his images of God. We must go through the same process undertaken by humankind as a whole. We can verify this by studying how the understanding of God progressed from primitive nature wor­ship over polytheistic ideas to the revelation of the one true God who only through Jesus Christ could be recognised unambiguously as pure love without any dualism or division. The Bible tells us of this long process which goes on in each one of us. As Carmelites we cannot offer a better service to humanity than to consciously enter this process of transforming our false and destruc­tive images of God which correspond to our wrong self-images in consequence of the original sin of escaping our createdness in order to be like God who knows good and evil. By committing ourselves to the process of contemplation and by encouraging it in others we contribute to the spreading of the kingdom of God which is not “divided against itself” (Mt 12:25) but united and unifying, for it is a kingdom of love. If our perception is going to be transformed and healed in this process we learn to see that there is no other reality than love, except in the illusions of our split mind.

This process of transformation requires our active and untiring effort to unmask our dualistic thinking and feeling by confronting it with the only true God who is neither a comfortable stop­gap fulfilling our selfish wishes, nor a weak and sweet caricature to whom we can escape from our painful reality and misery by repressing and neglecting it, nor a narrow-minded book-keeper or punishing judge asking of us moral perfection and sinlessness. The genuine biblical message tells us that the true God is “compassionate and gracious, ... he does not treat us as our sins de­serve or repay us according to our iniquities” (Ps 103:8,10). God faces our sinful reality not in order to punish but to heal us for he knows that the cause of all our misery is the separation imag­ined by our split mind which cannot perceive and believe that the only reality which really exists is love. To face this love of God is painful for us, not only because of our inner division, which does not allow us to believe in such a love, but also because of our false self with its deeply rooted pride that we should be as perfect as our idols are demanding. We avoid God’s love - al­though it is what we are really longing for - because it takes away the illusions, doubtful securi­ties and selfmade thought-systems of our false self and asks us for pure trust, which is the most difficult thing for human beings who have been brought up in a world of mistrust and anxiety. And yet our salvation which is already a reality can only become effective if we accept God’s love which is here and now available for us.

The only way to experience the true God and our true self is through a process of “metanoia” which leads us to change our split mind and to accept the kingdom of God by turning upside down our ingrained convictions. Before Jesus was able to witness to this kingdom he - having become a human being like us - had to go through a process of transformation himself in order to learn who God really is. According to the synoptic gospels Jesus began his public life after his baptism at which he had the overwhelming experience of being the beloved Son of God. This experience was questioned, purified and deepened during his temptation in the desert - a trans­forming process in which he learned to refuse the deceiving insinuations of the false gods of a dualistic world-view. Only after this desert-process could he proclaim that the prophecy of Isaiah is fulfilled and God’s kingdom is already present, giving freedom to the prisoners, sight to the blind and release to the oppressed. According to Luke, Jesus stopped the quotation of Isaiah after the proclamation of the year of God’s favour omitting the mention of the vengeance of the Lord - a significant act of demonstrating the unambiguity of his Abba who is nothing but love (cf. Lk 4:16-21 and Is 61:1-2). There is no other reality, so that Jesus consequently realised that there is no other godlike power anymore: “I saw Satan fall like lightning from heaven” (Lk 10:18).

b) Accepting the reality of God’s love and of our true self

Once and for all Jesus overcame our split human mind. He constantly tried to unmask and heal our dualistic thinking of God and of reality. We, however, who are not used to the principles of God’s kingdom, turn his teaching very easily into moralistic stories so that it corresponds to our way of perception. But he does not give up to shake us awake: “Do you have eyes but fail to see?” (Mk 8:8). Contemplation therefore means allowing him to transform our wrong perception and thinking by his words and deeds, so that the understanding of God’s true being and kingdom can grow in us like the mustard seed or the yeast (cf. Mt 13:31-33). Time and again the gospels tell us that there is no division and split in God, that “he causes his sun to rise on the evil and the good” and that he “sends rain on the righteous and the unrighteous” (Mt 5:45), that he is present even in what appears to our judgmental categories to be wrong. Jesus’ love for the outsiders, the sinners, the unclean and little ones, his parables of the Prodigal Son, of the workers in the vine­yard, of the good Samaritan, of the lost sheep - only to mention some of them - show us very clearly that in the kingdom of God there is no judgmental logic but only love, which is far be­yond our logic for it never judges but only sets free and heals.

Consequently Jesus warns us not to judge in the sense of condemning (cf. Lk 7:36) for by doing so we remain imprisoned in our destructive inner division, which is the source of all suffering. Judging others and ourselves makes us incapable of accepting the unconditional love of God, which alone makes us able of loving others and ourselves as He loves us. “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands con­demned” (Jn 3:16-18). He only stands condemned because he does not want to give up the wrong perception of his split and judgmental mind and therefore cannot see that in the true real­ity of love and unity there can be no condemnation at all. “There is now no condemnation for those who are in Christ Jesus” (Rom 8:1).

God has given us everything (cf. John of the Cross, 2 S 22, 3.5.7; Dichos 26). Salvation has al­ready taken place, the kingdom of God is in and around us - we just have to give up our idola­trous prejudices and our split perception in order to believe that in him we already “have redemp­tion, the forgiveness of sins” (Col 1:14). “In him and through faith in him we may approach God with freedom and confidence” (Eph 3:12).

Contemplation is nothing else than accepting this reality and getting more and more used to think and to perceive in terms of the kingdom, that is with the eyes of our merciful loving God. Our active contribution consists precisely of reminding ourselves continually, day and night, at home and on the road (cf. Dtn 6:7) of the presence of God’s love in order to entrust ourselves totally to him and his mercy - just as we are, beyond all virtue and moral or religious performance in ad­vance. If we open ourselves faithfully to the reality of the true God we will eventually experience his transforming action, already proclaimed by Ezekiel: “I will cleanse you ... from all your idols. I will give you a new heart and put a new spirit in you” (Ez 36:25-26), so that the false gods in us together with their false claims and promises can be removed and with them our false self with its judging mentality, guilt feelings and egocentricity. This is a painful and long process. Even when the mind begins to understand something of God’s love it takes long to convince and trans­form the human heart which from its first beat onwards was so often hurt and expected too much of by the limited, divided and calculating love of others. To adapt ourselves to the principles of God’s reality we have to give up the security of our dualistic thinking which is so familiar to us, so much so that we feel that we are losing our footing. In these circumstances we are tempted to give up and to return into our old world of compensation, separation and judgement. The more we progress, we will discover in ourselves deeper levels of mistrust that try to prevent us from total surrender. In these dark nights we can do nothing but persevere by holding on to God’s promises. With the grace and assistance of the Holy Spirit we must trust only in the unwavering love of the true God even if we are not able to feel it but on the contrary are tempted to doubt it.

If - with God’s help - we are faithful in rejecting all doubts, God and his love can gain more and more ground in us and with him our true self. We begin to really accept that we are loved as im­perfect as we may perceive ourselves, as created human beings, who are nothing by themselves but everything by God’s grace. Thérèse puts it this way: “Perfection seems easy to me for I real­ise that it is enough to recognise my nothingness and to fall into the arms of God like a child” (Letter 226), and in another place she writes: “Perfection means to accept perfectly one’s own imperfection”. By taking this to heart we learn to expect nothing from ourselves but everything from him, and we begin to experience that everything is possible for those who trust in him (cf. Mk 9:23). Now we allow God to look on us, to contemplate us, to love us, to accept us just as we are. This alone will heal us profoundly and open our heart for a deep knowledge of God, of our­selves, of other people and of all creation so that we eventually become “a new creation; the old has gone, the new has come! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men’s sins against them” (2 Cor 5: 17-19). By accepting our true self, recon­ciled and united with God, “the new self, which is being renewed in knowledge in the image of its Creator“ (Col 3:10), we overcome our inner division so that we are able to experience already something of “the new earth ... there will be no more death or mourning or crying or pain, for the old order of things has passed away” (Rev 21:4). In God’s kingdom already present within us there is no division and therefore no more differences, “neither Jew nor Greek, slave nor free, male nor female” (Gal 3:28), „but Christ is all, and is in all“ (Col 3:11). Only by being trans­formed to this reality can we truly bear fruit for the kingdom of God by what we are and what we do - for now we are open to receive and to share God’s all embracing love with everyone we meet. We find ourselves more and more in accordance with the will of God, so that our efforts for fraternity and service will be the proof of the authenticity of our contemplation.

By Br. Günter Benker, O.Carm.

In my own spiritual journey I learn more and more to see contemplation as a means God has opened up to us so that we may become able to discover the presence of his kingdom, which Je­sus proclaimed to be already among and even within us, the salvation already carried out and made available for us (cf. Lk 17:20-21). Precisely this is so difficult for us to perceive and there­fore so hard to believe. Holy Scripture often confronts us with the fact that our eyes are blind and therefore cannot see the true reality as it is from God’s perspective (cf. above all Dtn 29:3, Ps 115:5, Ps 135:16, Is 44:18, Jer 5:21, Ez 12:2, Mt 13:15, Mc 8:18, Lk 10:23, Jo 12:40, Acts 28:27).

a)   Original Sin - the dualistic and divided world of the false self and its false gods

First of all, we have to realise very consciously that all our suffering is rooted in our wrong per­ception of reality caused by what already the first pages of the Bible describe as the fall of hu­mankind and what theologians later called “original sin”². Choosing to become like God, we have eaten from the tree of the knowledge of good and evil and thereby lost the ability to per­ceive the unity and wholeness of God and his creation (cf. Gen 3). The price humanity - and in consequence each human person - has to pay for knowledge is the burden of a split and a judg­mental mind. We cannot see and understand any longer reality as it is in itself but only in terms of opposites so that we are constantly judging between good and bad, right and wrong, this should be and that should not be. By doing this we are continually dividing, separating and cut­ting off - ourselves, others and the whole of creation.

We have to recognise that the way we perceive reality is in fact an illusion, not reality in itself or from the perspective of God. Our knowledge and therefore the world we believe to see is a re­flection of our split mind, holding on to the illusion of separation and alienation - the source of all our constant dualistic thinking and therefore also of our false self. The inner division that we have inherited and then also acquired from our childhood makes us believe that we are seperated from God, from others and even from ourselves, that we are not we “should be”. This makes us become alien to our true self, building up a false self which makes us feel wrong, anxious, guilty, ashamed and inferior because of our human nakedness (cf. Gen 3, 10). We cannot bear to be just created, naked human beings for we have opted to be like God and projected on him our dualistic judgements, so that we constantly mix up the true God with our self-made enslaving idols. Since our humanness falls short of our impossible goal to be as perfect as our wrong and idolatrous images of God demand of us in order to be accepted, worthy and loved, an existential guilt and anxiety is our constant companion - the cause of all our actual sins which are nothing else than the desperate endeavours to compensate and satisfy our apparent needs and to fill up our imagi­nary lacks. Another attempt to escape and lighten our inner conflict is to project onto others our interior split. The pictures that we take of other people and situations are merely the view we have of ourselves. What we do not like and accept in us we fight in others. Since we are inter­nally divided and separated we naturally see a divided and separated world.

b)   Metanoia – Transformation of our divided heart and mind through contemplation

We got so used to our dualistic mode of perception that it makes us even feel secure to a certain extent for it allows us to understand, control and manage the world according to our thought-patterns even if they are only true in our split mind. Although we suffer from our inner division and the anxieties caused by it we have more or less successfully learnt to cope with our false self and our false gods. It is much more threatening for us to follow Jesus’ call for metanoia: “The time has come. The kingdom of God is near. Repent and believe the good news” (Mk 1:15). Je­sus calls us to change our mindset, to give up our dualistic judgements and perceptions and to accept in faith – a faith so often dark and naked for our divided perception - the good news of the unconditional love of the true God who invites us to enter his kingdom which is already among us, here and now. Contemplation can open our eyes for the reality of this kingdom which is in fact the only true reality - by transforming our divided heart and our split mind, uniting it with God through faith: “Whoever believes in the Son has eternal life” (Jn 3:36). In God there is only life and love without any division. Therefore also the paradise tree of life is without any divisions or opposites – it is not a dualistic tree of life and death but a simple tree of life, in contrast to the tree of knowledge of good and evil that we chose (cf. Gen 2:9).

By proclaiming the presence of God’s kingdom through so many parables and miracles, Jesus pointed out very clearly that it is up to us to stick to the human dualistic mode of perception and to strive for fulfilling the claims of our self-made idols or to enter the process of metanoia in or­der to learn to see the world from the perspective of the true God who only knows love and unity. Jesus challenges us to choose either the perfection of the false gods or the wholeness of the true God, either division or unity, either performance or love, either self-righteousness or pure grace - either death or life.

Contemplation, if understood as an attitude and a life-style (RIVC, n. 38), initiates and leads us through a process of transformation, in which we learn to accept the kingdom Jesus has intro­duced to us and “to see the world with God’s eyes” (RIVC, n. 24; Const., n. 15). If we practise contemplation by continuously bringing all our experiences in touch with the only true God de­scribed in the First Testament as always faithful to his chosen people and finally revealed in Je­sus unambiguously as the tender, merciful and loving Abba - if we bring constantly all our reality before him, then we are drawn into a process which gives God the opportunity to transform and heal the many layers of doubt and mistrust deeply rooted in the false self of our split mind and wounded heart so that eventually, little by little, our true self can grow stronger, our true identity as the always and forever beloved son or daughter of a God who is nothing else than love (cf. 1 Jn 4:8).

By faithfully exercising our contemplative charism we will be more and more able to see God’s kingdom and his loving presence in ourselves and in our world so that we can also help others to discover it and to grow into it. As Carmelites this must be our main occupation - in a world and a Church mixed up with idolatry, division and dualism.

* For further reading I recommend fervently the book of an American Trappist which inspired me very much and from which I got some of the following ideas regarding an existential and spiritual understanding of original sin: John Jacob Raub, Who told you that you are naked? Freedom from Judgement, Guilt and Fear of Punishment, (St. Paul’s Publishing, London 2000).

Br. Gunter Benker, O.Carm. is a member of the Province of Upper Germany. He has many years working in the formation program of the Province, he is and also a member of the Formation Commission of the Order. He has Published many articles on Carmelite Charism and Spirituality.

Günter Benker, O.Carm.

In line with our Rule and Constitutions the new RIVC develops contemplation as the heart of our Carmelite charism, as the dynamic core of our specific mission, which unifies and shapes the other essential elements of our way of life: prayer, fraternity and service.

The understanding of contemplation which we gained within our Order over the last years is much wider than just thinking in terms of living like cloistered nuns, spending as much time as possible in one’s own cell or, even worse, fostering the old dichotomy between “action” and “contemplation” by playing activities and apostolates off against a life dedicated to prayer. In­stead we came to comprehend contemplation as an attitude and a life-style, as an inner journey and a process of transformation, which affects all dimensions of our life without any exceptions: our prayer as well as our activity, our solitude as well as our relationships, what we do as well as what we are.

Contemplation therefore is the most essential and basic value of our vocation because it means nothing less than entrusting ourselves in any situation of our life to the unlimited love of the true God without clinging to any other means of security so that He may heal our wounds, purify our motivations, transform our feelings and our thinking according to the principles of his kingdom, which are so different from what we normally were taught to believe. Contemplation as the most fundamental attitude to trust always and everywhere in the love of Jesus Christ’s Abba will gradually unmask, identify and heal our false gods and along with them our false self formed by all the painful experiences of our biography as consequences of humankind’s original sin. Even­tually our true self, the innermost chamber of our inner castle, the unscathed centre of our being, where the only one true God dwells (cf. Teresa of Jesus), can grow stronger and stronger.

To enter this process of a healing transformation and to persevere in it means to become more and more ready and able to recognise and to live in the presence of the kingdom of God, which is the reality of an all-powerful and ubiquitous love that Jesus made visible to those who have eyes to see (cf. Mc 8:17, Lk 10:23). To remind of and to bring forward this fundamental meta-noia, this existential change of mind and heart as the main challenge of Christianity, is, so I strongly believe, the centre of our charism as Carmelites - nothing less. If we are called above all to con­templation then we are not just called to keep alive this or that aspect of our Christian faith but it’s very centre, or to say it with the words of Thérèse of Lisieux: we are called to be the love in the heart of the church! (Ms B) All the spiritual and mystical tradition of our Order emphasises this in one way or another. If contemplation is our primary mission then it is not so important how “much” we pray or what we specifically “do” but what we “are”, that we become more and more our true self. This transformation happens when we unceasingly and untiringly renew our decision to open ourselves to the reality of God - that is to the reality of love - in any situation of our life, in our prayer as well as in our activities, in our joy as well as in our pain, in our strength as well as in our weakness, in our trust as well as in our doubts, in our confidence as well as in our anxiety, in our good deeds as well as in our sins.

Our first call as contemplatives therefore is to learn to see and to accept our true self, that we are God’s beloved children not because we are so virtuous and holy by ourselves but only because God himself has freely and irrevocably chosen us to be his beloved sons and daughters. We can­not deserve his love, but only receive it and accept it, just like we receive the life he has given us. I am very much convinced that to live out this sole and lasting meaning of our life is our main task and the most needed service we can give to ourselves, to the Church and to all people, no matter which culture or subculture they belong to. By authentically witnessing to the reality of an unconditionally loving God we give the only satisfying answer to the deepest longings of all hu­man persons, who in various ways are caught up in the destructive power of idolatry, compensat­ing their fundamental need for a loving acceptance by adoring the false and enslaving gods of consumption, luxury, money, efficiency, power, perfection, symbiotic relationships, esoteric or religious flights from reality and innumerable others. All of these gods somehow promise happi­ness but after a fleeting experience of satisfaction they only extend our false self by increasing its feelings of inferiority, self-alienation, inner division and restlessness. To break this vicious circle each one of us has to begin by becoming himself a true contemplative, deeply rooted in the love of God so that our true self can be nourished and unfolded.

At the same time we have to strive for creating conditions within our provinces and communities and above all in our formation houses, which encourage us to grow in a contemplative attitude and to make this transformation process the centre of our lives. Indispensable for that is sufficient time for prayer and meditation, spiritual direction, regular directed retreats, appropriate psycho­logical and spiritual formation, individual and common reflection on our individual and commu­nity life-style - only to mention the most important elements which help and enable us to become true contemplatives.

But before considering the consequences, I think it is necessary to describe the meaning of con­templation as a transformation process more comprehensively. For only by gaining a deep under­standing of our contemplative vocation will we be ready and able to really let contemplation be­come the all determining source of our Carmelite life.

*Scripture references are from the New International Version (NIV) Study Bible.