The Elective Chapter of the Carmelite Monastery of Onteniente, Spain, was held 11 December 2011. The following were elected:
- Prioress: Sr. M. Magdalena Pla Tortosa, O.Carm.
- 1st Councilor: Sr. M. Margarita Medina Armas, O.Carm.
- 2nd Councilor: Sr. M. Jesús Barahona Berzal, O.Carm.
- Director of Novices: Sr. M. Magdalena Pla Tortosa, O.Carm.
- Treasurer: Sr. M. Lourdes Font Font, O.Carm.
- Sacristan: Sr. M. Margarita Medina Armas, O.Carm.
At a recent meeting of the General Finance Commission of the Order, it was decided to hold the Triennial Meeting of Bursars at “Il Carmelo”, Sassone from 15 to 20 October 2012. Arrivals will be on 15 and departures on 20 October, with the working sessions from 16 to 19. There will be a mixture of plenary sessions, including an address by the Prior General and reports from the General Councillors, as well as regional meetings. This meeting is intended for friars and lay people who work as:
• Provincial, general commissariat and general delegation bursars
• Assistant provincial bursars
• Finance directors/business managers
• Provincial commissariat bursars
• Bursars from mission areas not yet constituted as delegations or commissariats
• Members of the General Finance Commission
A formal letter of invitation will be going out to the above early in 2012.
The one longed-for by all
The presentation of the Child in the Temple
Luke 2:22-40
1. Opening prayer
O God, our Creator and Father, you willed that your Son, generated before the dawn of the world, should become a member of the human family. Rekindle in us an appreciation for the gift of life, so that parents may participate in the fruitfulness of your love, old people may pass on to young ones their mature wisdom, and children may grow in wisdom, piety and grace, all giving praise to your holy name. Through Christ our Lord.
2. Reading: Luke 2:22-40 
22 When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, "Every male that opens the womb shall be called holy to the Lord") 24 and to offer a sacrifice according to what is said in the law of the Lord, "a pair of turtledoves, or two young pigeons."
25 Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 27 And inspired by the Spirit he came into the temple; and when the parents brought in the child Jesus, to do for him according to the custom of the law, 28 he took him up in his arms and blessed God and said, 29 "Lord, now lettest thou thy servant depart in peace, according to thy word; 30 for mine eyes have seen thy salvation 31 which thou hast prepared in the presence of all peoples, 32 a light for revelation to the Gentiles, and for glory to thy people Israel."
33 And his father and his mother marveled at what was said about him; 34 and Simeon blessed them and said to Mary his mother, "Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against 35 (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed."
36 And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher; she was of a great age, having lived with her husband seven years from her virginity, 37 and as a widow till she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. 38 And coming up at that very hour she gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem.
39 And when they had performed everything according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. 40 And the child grew and became strong, filled with wisdom; and the favour of God was upon him.
3. A moment of prayerful silence
- that the Word of God may dwell in us and that we may allow it to enlighten our lives;
- that before we pass any comments, the very light of the Word may shine and dominate with the mystery of the living presence of the Lord.
4. Some questions
to help us in our personal reflection.
a) Why should Jesus, Son of the Most High, and his mother Mary, conceived without sin, obey the prescriptions of Moses? Maybe because Mary was not yet aware of her innocence and holiness?
b) Is there special significance in the words and attitudes of Simeon and the prophetess Anna? Do not their actions and joy perhaps recall the style of the ancient prophets?
c) How can we explain this "sword" that pierces: is it a rending of the consciences before the challenges and richness of Jesus? Or is it only the inner pains of the Mother?
d) Can this scene mean anything to parents today: for the religious formation of their children; for the plan that God has for each of their children; for the fears and sufferings that parents carry in their hearts when they think of the time when their children grow up?
5. A key to the reading
for those who wish go deeper into the text.
a) As laid down in the law of Moses/of the Lord. This is a kind of refrain repeated several times. Luke mixes two prescriptions without making any distinction. The purification of the mother was foreseen in Leviticus (12:2-8) and was to take place forty days after the birth. Until then, the woman could not approach sacred places, and the ceremony was accompanied by the gift of a small animal. But the consecration of the first-born was prescribed in Exodus 13:11-16, and was considered a kind of "ransom" in memory of the saving action of God when he liberated the Israelites from slavery in Egypt. For this also the offering was a small animal. In all of this scene, the parents seem to be in the process of presenting/offering their son as was done with sacrifices and Levites, while through the persons of Simeon and Anna it seems rather God who offers/presents the son for the salvation of people.
b) Simeon and Anna: these are figures full of symbolical value. Their role is one of recognition, that comes from both the enlightenment and action of the Spirit and a life lived in expectation and faith. Simeon especially is defined as prodekòmenos, that is, one entirely absorbed in waiting, and one who goes forward to welcome. He, too, appears to be obedient to the law, the law of the Spirit, who leads him towards the child in the temple. The canticle he proclaims manifests his pro-existentia, he has lived in order to come to this moment and now he withdraws so that others may see the light and the salvation to come for Israel and the pagans. Anna completes the picture, by her very age (symbolical value: 84 equals 7x12, the twelve tribes of Israel; or 84 – 7 = 77, double perfection), but above all by her way of living (fasting and praying) and by her proclamation to all who "looked forward". She is led by the Spirit of prophecy, docile and purified in her heart. Besides, she belongs to the smallest of the tribes, that of Aser, a sign that the small and fragile are those more disposed to recognise Jesus, the Saviour. Both of these old persons – who look like an original couple – are symbols of the best of Judaism, of faithful and meek Jerusalem, that awaits and rejoices and that from now on allows the new light to shine.
c) A sword will pierce: generally these words are interpreted as meaning that Mary will suffer, a drama made visible of the Our Lady of Sorrows. Rather, we need to see the Mother as a symbol of Israel. Simeon feels the drama of his people who will be deeply torn by the living and sharp word of the redeemer (cf Lk 12:51-53). Mary represents the path: she must trust, but will go through times of pain and darkness, struggles and painful silences. The story of the suffering Messiah will be painful for all, even for the Mother. One does not follow the new light of the whole world without paying the cost, without being provoked to make risky choices, without being always born again from on high and in newness. But these images of the "sword that pierces", of the child who will "trip" and shake hearts from their lethargy, are not to be separated from the meaningful action of the two old persons: the one, Simeon, takes the child in his arms to show that faith is a meeting and an embrace, not an idea of theorem; the other, Anna, takes on the role of proclaiming and enkindles a bright light in the hearts of all who "looked forward" to him.
d) Daily life, an epiphany of God: finally, it is interesting to note that the whole episode emphasises the situation of the most simple and homely: the young couple with the child in their arms; the old man who rejoices and embraces, the old lady who prays and proclaims, those listening who appear to be indirectly involved. At the end of the passage, we also get a glimpse of the village of Nazareth, of the growth of the child in a normal context, the impression of a child extraordinarily gifted with wisdom and goodness. The theme of wisdom woven into the fabric of normal life and growth in a village context, leaves the story as if in suspense, and it will be taken up again precisely with the theme of the wisdom of the boy among the doctors in the temple. Indeed, this is the episode that follows immediately (Lk 2:41-52).
6. Psalm 122
I was glad when they said to me,
"Let us go to the house of the Lord!"
Our feet have been standing within your gates,
O Jerusalem!
Jerusalem, built as a city which is bound firmly together,
to which the tribes go up, the tribes of the Lord,
as was decreed for Israel,
to give thanks to the name of the Lord.
There thrones for judgment were set,
the thrones of the house of David.
Pray for the peace of Jerusalem!
"May they prosper who love you!
Peace be within your walls,
and security within your towers!"
For my brethren and companions' sake I will say,
"Peace be within you!"
For the sake of the house of the Lord our God,
I will seek your good.
7. Final Prayer
Father, we praise you and we bless you because through your Son, born of woman by the working of the Holy Spirit, born under the law, has ransomed us from the law and you have filled our life with light and new hope. May our families welcome and remain faithful to your designs, may they help and sustain in their children the new dreams and enthusiasm, wrap them in tenderness when they are fragile, educate them in love for you and for all creatures. All honour and glory to you, Father.
General Intention: Victims of Natural Disasters.
That the victims of natural disasters may receive the spiritual and material comfort they need to rebuild their lives.
Missionary Intention: Dedication to Peace.
That the dedication of Christians to peace may bear witness to the name of Christ before all men and women of good will.
- Sunday, January 1, 2012
- Monday, January 2, 2012
- Tuesday, January 3, 2012
- Wednesday, January 4, 2012
- Thursday, January 5, 2012
- Friday, January 6, 2012
- Saturday, January 7, 2012
- Sunday, January 8, 2012
- Monday, January 9, 2012
- Tuesday, January 10, 2012
- Wednesday, January 11, 2012
- Thursday, January 12, 2012
- Friday, January 13, 2012
- Saturday, January 14, 2012
- Sunday, January 15, 2012
- Monday, January 16, 2012
- Tuesday, January 17, 2012
- Wednesday, January 18, 2012
- Thursday, January 19, 2012
- Friday, January 20, 2012
- Saturday, January 21, 2012
- Sunday, January 22, 2012
- Monday, January 23, 2012
- Tuesday, January 24, 2012
- Wednesday, January 25, 2012
- Thursday, January 26, 2012
- Friday, January 27, 2012
- Saturday, January 28, 2012
- Sunday, January 29, 2012
- Monday, January 30, 2012
- Tuesday, January 31, 2012
Promulgated the Decree of the Congregation for Causes of Saints concerning the nine Martyrs of the Castilian Province
Written byOn 19th December 2011, the Holy Father, Benedict XVI, received in a private audience Cardinal Angelo Amato, Prefect of the Congregation for the Causes of Saints. During the course of the audience the Holy Father authorized the Congregation to promulgate the Decree concerning the Servants of God Alberto Maria Marco Aleman O.Carm. and eight friars of our Order; all killed by those who violently opposed their faith in the territory of the archdioceses of Madrid (Spain) between 1936 and 1937.
This group is to be added to those of the Province of Betica, Servants of God Carmelo M. Moyano and companions. Soon the date of the beatification of these two groups of martyrs will be decided with the authorities concerned. The Postulator General is still working on the process of the group of presumed martyrs of the Arago-Valentina Province.
Electoral Chapter of the Monastery of Moncorvo, Portugal
Written by
The Elective Chapter of the Carmelite Monastery of Moncorvo, Portugal, was held 16 November 2011. The following were elected:
- Prioress: Sr. M. Sagrada Família Costa, O.Carm.
- 1st Councilor: Sr. M. Imaculada Conceição Nevado, O.Carm.
- 2nd Councilor: Sr. M. Eucaristia Pires, O.Carm.
- 3rd Councilor: Sr. M. Imaculado Coração Martins, O.Carm.
- 4th Couniclor: Sr. M. Natividade Gomes, O.Carm.
- Director of Novices: Sr. M. Eucaristia Pires, O.Carm.
- Treasurer: Sr. M. Imaculada Conceição Nevado, O.Carm.
- Sacristan: Sr. M. Margaret do S.C.J. Njoroge, O.Carm.
A meeting of Secretariats for Carmelite Laity took place recently, from November 28 to December 2. The purpose of the meeting was to edit and finalize the Commentary to the Guidelines for Formation for Lay Carmelites. The new document is now ready for final comments and corrections. Many thanks are due to all who contributed to this work. This Commentary is seen as a starting point for the writing of the provincial Manual for Formation according to the specific situation in each country. It should also help to unify Formation for Lay Carmelites in both its themes and its form. The Commentary, finally, is meant to encourage Tertiaries to assume their responsibility in the area of their community life especially, where this may not yet be the norm.
On Saturday 19th November, the Titus Brandsma Institute at the Radboud University of Nijmegen, honoured Fr. Falco Thuis, O.Carm., former Prior General of the Order, with a conference on spirituality on the occasion of his departure from the board of the Institute.
There were a number of presentations by various speakers during the day and these were interspersed with musical interludes. Welcoming the numerous academics, members of various religious congregations, representatives of the the Carmel Foundation of schools in the Netherlands, Carmelites and members of Fr. Falco’s family, chair of the Titus Brandsma Institute Board, Dr. Jan Peters, S.J., began by acknowledging the great contribution of Fr. Falco to the Institute, to education, to the Order and to the Church. The newly appointed Director of the Institute, Dr. Inigo Bocken, concluded the conference with a presentation on the Social Spirituality. Fr. Falco in thanking the Institute pointed out the challenges and the opportunities that lay ahead. Fr. John Keating, O.Carm., Councillor General for Europe, represented the General Council of the Order.
Photo:
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The General Congregation of the Carmelite Order, being held at the Mount Carmel Spiritual Centre in Niagara Falls, Ontario, Canada. from 5 to 16 of September 2011. Below is the Website of the the GeneralCongregation 2011
The purification of the temple
Jesus, the New Temple
John 2:13-25
1. Opening prayer
Spirit of truth, sent by Jesus to guide us to the whole truth, enlighten our minds so that we may understand the Scriptures. You who overshadowed Mary and made her fruitful ground where the Word of God could germinate, purify our hearts from all obstacles to the Word. Help us to learn like her to listen with good and pure hearts to the Word that God speaks to us in life and in Scripture, so that we may observe the Word and produce good fruit through our perseverance.
2. Reading
i) Context and structure:
Our passage follows immediately on the first sign that Jesus gave in Cana of Galilee (2:1-12). Some expressions and phrases are repeated in both scenes and lead us to think that the author wanted to contrast the two scenes. In Cana, a village in Galilee, during a wedding feast, a Jewish woman, the mother of Jesus, expresses her unconditional faith in Jesus and invites others to accept His word (2:3-5). On the other hand, "the Jews", during the Paschal celebration in Jerusalem, refuse to believe in Jesus and do not accept His word. In Cana, Jesus worked His first sign (2:11) and here the Jews ask for a sign (2:18) but then do not accept the sign Jesus gives them (2:20).
The development of our little story is quite simple. Verse 13 places in a framework a context of space and time that is very precise and significant: Jesus goes to Jerusalem for the Paschal feast. Verse 14 introduces the scene that provokes a strong reaction on the part of Jesus. Jesus’ action is described in verse 15 and is caused by Jesus himself in verse 16. Jesus’ action and words in turn provoke two reactions: first, that of the disciples, one of admiration (2:17); and second, that of the "Jews," one of dissent and indignation (2:18). They want an explanation from Jesus (2:19) but they are not open to receive it (2:20). At this point the narrator intervenes to interpret Jesus’ words authentically (2:21). "The Jews" cannot understand the real meaning of Jesus’ word. However, neither can the disciples, who admire Him as a prophet full of zeal for God, grasp the meaning at this point. It is only after the fulfillment that they will believe in Jesus’ word (2:22). Finally, the narrator offers us a brief account of Jesus’ reception by the crowds in Jerusalem (2:23-25). Yet, this faith, founded only on His signs, does not impress Jesus.
ii) The text:
Since the Passover of the Jews was near, Jesus went up to Jerusalem. He found in the temple area those who sold oxen, sheep, and doves, as well as the money changers seated there. He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money changers and overturned their tables, and to those who sold doves he said, "Take these out of here, and stop making my Father's house a marketplace.
"His disciples recalled the words of Scripture, Zeal for your house will consume me. At this the Jews answered and said to him,"What sign can you show us for doing this?" Jesus answered and said to them, "Destroy this temple and in three days I will raise it up." The Jews said, "This temple has been under construction for forty-six years, and you will raise it up in three days?" But he was speaking about the temple of his body. Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the Scripture and the word Jesus had spoken. While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing. But Jesus would not trust himself to them because he knew them all, and did not need anyone to testify about human nature. He himself understood it well.
3. A moment of prayerful silence
that the Word of God may penetrate and enlighten our life.
4. Some questions
i) Am I able to entrust myself completely to God’s hands in an act of faith, or do I ask for signs?
ii) God gives me many signs of His presence in my life. Am I capable of seeing and accepting them?
iii) Am I satisfied with exterior worship, or do I try to offer God the worship of my obedience in my daily life?
iv)Who is Jesus for me? Am I aware that only in Him and through Him is it possible to meet God?
5. A key to the reading
for those who wish to go deeper into the theme.
"The Jews"
John’s Gospel is characterized by a long argument concerning the identity of Jesus. In this Christological argument, on the one hand we have Jesus and on the other "the Jews". But this argument, rather than reflecting the historical situation at the time of Jesus, reflects the situation which developed towards the 80s of the first century between the followers of Jesus and the Jews who had not accepted Him as the Son of God and Messiah. It is certain that the conflict had already begun at the time of Jesus, but the gap between the two groups, both of whom were Jews, became set when those who did not accept Jesus as Son of God and Messiah and held Him to be a blasphemer, expelled the disciples of Jesus from the synagogue, that is, from the community of Jewish believers (see Jn 9:22; 12:42; 16:2).
Hence, "the Jews" that we often come across in the fourth Gospel, do not represent the Jewish people. They are literary characters in the Christological argument that evolves in this Gospel. They do not represent a race, but those who have taken the clear position of an absolute rejection of Jesus. In any reading of the Gospel, "the Jews" are all those who refuse Jesus, no matter what the race or time to which they belong.
The signs
The healings and other thaumaturgical acts of Jesus that the synoptic Gospels (Mark, Matthew and Luke) call miracles, John calls signs. As signs, they point to something that goes beyond the visible action. They reveal the mystery of Jesus. Thus, for instance, the healing of the man born blind reveals Jesus as light of the world (Jn 8:12; 9:1-41), the raising of Lazarus from the dead reveals Jesus as the resurrection and the life (see Jn 11:1-45).
In our passage, "the Jews" ask for a sign in the sense of a proof that will authenticate Jesus’ words and actions. But in the fourth Gospel, Jesus does not work signs as proof guaranteeing faith. A faith founded on signs is shallow and not sufficient. It is only an initial faith that may lead to true faith (see Jn 20:30-31), but may also not do so (see Jn 6:26).
John’s Gospel asks us to go beyond signs, not to dwell on the spectacular, but to see the deepest meaning in the revelation that the signs point to.
Jesus, New Temple
The temple in Jerusalem was the place of God’s presence in the midst of the people. Yet the prophets constantly insisted that it was not sufficient to go to the temple and offer sacrifices there in order to be accepted by God (see Is 1:10-17; Jer 7:1-28; Am 4:4-5; 5:21-27). God wants obedience and a life morally straight and just. If the exterior cult does not express such a vital attitude, then it is empty (see 1 Sam 15:22). Jesus inserts Himself in that prophetic tradition of the purification of the cult (see Zec 14:23 and Mic 3:1 for the action of the coming "Messiah" in this context). The disciples admire Him for this and immediately think that for this attitude He will have to pay personally like Jeremiah (see Jer 26:1-15) and other prophets. But in John’s Gospel, Jesus’ action is more than a prophetic gesture of zeal for God. It is a sign that prefigures and proclaims the great sign of the death and resurrection of Jesus. More than just a purification, that which Jesus does is to abolish the temple and the cult there celebrated, because from now on the place of the presence of God is the glorified body of Jesus (see Jn 1:51; 4:23).
6. Psalm 50
The cult according to God’s will
The Mighty One, God the Lord,
speaks and summons the earth
from the rising of the sun to its setting.
Out of Zion, the perfection of beauty,
God shines forth.
Our God comes, He does not keep silence;
before Him is a devouring fire,
round about Him a mighty tempest.
He calls to the heavens above and to the earth,
that He may judge His people:
"Gather to Me My faithful ones,
who made a covenant with Me by sacrifice!"
The heavens declare His righteousness,
for God himself is judge!
"Hear, O My people, and I will speak.
O Israel, I will testify against you. I am God, your God.
I do not reprove you for your sacrifices;
your burnt offerings are continually before me.
I will accept no bull from your house,
nor he-goat from your folds.
For every beast of the forest is mine,
the cattle on a thousand hills.
I know all the birds of the air,
and all that moves in the field is mine.
"If I were hungry, I would not tell you;
for the world and all that is in it is mine.
Do I eat the flesh of bulls,
or drink the blood of goats?
Offer to God a sacrifice of thanksgiving,
and pay your vows to the Most High;
and call upon me in the day of trouble;
I will deliver you, and you shall glorify me."
But to the wicked God says,
"What right have you to recite My statutes,
or take My covenant on your lips?
For you hate discipline,
and you cast My words behind you.
If you see a thief, you are a friend of his;
and you keep company with adulterers.
You give your mouth free rein for evil,
and your tongue frames deceit.
You sit and speak against your brother;
you slander your own mother's son.
These things you have done and I have been silent;
you thought that I was one like yourself.
But now I rebuke you, and lay the charge before you.
Mark this, then, you who forget God, lest I tear you apart,
and there be none to deliver!
He who brings thanksgiving as his sacrifice honors me;
to those who go the right way
I will show the salvation of God!
7. Closing prayer
Father, You have constituted Your Son, Jesus, new temple of the new and eternal covenant, built not by the hands of human beings but by the Holy Spirit. Grant that, as we welcome in faith His Word, we may dwell in him and thus adore You in spirit and in truth. Open our eyes to the needs of our brothers and sisters who are the members of the body of Christ, so that in serving them we may offer You the cult that you desire from us. We ask You this through Christ our Lord. Amen.
