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María, la Madre de Dios. Parte 2

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[Contemplative Outreach, Ltd. PRESENTS] [Fr.Thomas Keating St. Benedict Monastery Snowmass, Colorado] [Mary the Mother of God:] [A Model of Lay Contemplative Life] [Part II] Mary came home, after the visitation. Now the troubles multiplied. It seems that Joseph had gone through his double bind while she was away. "Shall I marry Mary? Shall I divorce her?" Is this a frequent enough in your life? I don't know whether you've ever had such thoughts, but from my experience of people who do centering prayer, I'll bet half of them are divorced. But then that's the norm, isn't it, for American society? So it's next to death, it's probably the worst tragedy or suffering that you can go through they tell me. So, his double bind was precisely this. And how can you imagine anyone being called to give up life with the Blessed Virgin Mary? If it was offered to you or if you had already contracted to do it? And she had contracted to do it. So his double bind was simply immense, only second to hers, and being a just man, he couldn't imagine her as being an adulterous. So, could it be, as one/several authors have suggested very profoundly that he intuited the mystery? He was a just man, that means he sensed spiritual values or movements going on in other people, and perhaps he sensed that the Holy Spirit had something to do with this birth, and hence he as a humble man better back out. And it was only then, after he'd made up his mind to let her go, notice, his vision of life is totally destroyed by this event. And so, after he accepts the destruction of his vision of the spiritual life of his vision of living with Mary, of his vision for happiness, only then-here it comes again. God doesn't warn him in advance, Mary didn't tell him, how could she?-the angel says, "Don't worry, Joseph. This conception is of the Holy Spirit-" suggesting that that's what he was suspecting- "Take her into your home." And so his relief must have been unimaginable. But we don't know what her mother thought about this, or her father, even though we speak of Saint Ann and Saint Joachim. Even the saints don't always approve of their children's activities. (laughter) Nor of the relatives. Apparently he had lots of cousins, and this is a small town where the hospitality was open house, everything was known, everything was gossiped. It's hard to imagine that other people in that town didn't suspect something strange. And would they have suspected that the Holy Spirit was the source of this conception? (laughter) Not a chance. And so, the suspicion is- What did this do to Joseph's integrity? Some of the people would have thought, well, he didn't obey the law. He had relationships before he should have. He's just like one of us. He's just another disreputable guy in this disreputable town. (laughter) Or they would have thought, "Joseph's just too good to have done this. Mary must have had a little affair with some other guy, and well, this happens all the time in this town, we don't stone people here ...but we'd like to. (laughter) And so, Mary could have lived in that town under the shadow of that doubt all her life. In other words, she was a marked woman, because she had a birth that nobody ever fully explained. Until of course, Matthew wrote his gospel. That was forty/thirty/forty years after Jesus' death. And so let's look at what we're looking at here. We can move on then to Jesus' birth. Here's another example of how she identifies with almost every human problem. Some stupid governing official decided to have a census, so that meant all the other people are put to this inconvenience. They had to go to their hometown. She was living in Nazareth, I think. Had to go to Bethlehem to sign up because that was Joseph's hometown. So, just as she was about to give birth, they had to pick up stakes and get this donkey or whatever it was, go to Bethlehem-a place they didn't know. They couldn't find any place, because everyone had come for the census to spend a night. And so she had to give birth in an inn with the oxes and the asses. Oh, it's so tender and sentimental! At Christmas time, you want to pinch the cheeks of this dimpled child and tickle his toes and... but it was a terrible place in which to give birth. And so, anybody who's homeless and has no place to go, in sickness or in birth talk to Mary about it! She's been through it before you. And that's what she does. She's the paradigm for almost every human distress you can think of. After the baby was born, in those difficult circumstances, there's a brief reassurance from God. One of those tender little confirmations that she's on the right road, but the shepherds came and the Magi came and so on. I've often wondered what she did with the gold, frankincense, and myrrh. (laughter) So she identifies with everybody who wins the lottery too. But she doesn't do the fool things that some of them allegedly have done and so we don't. Unfortunately, if she had kept a little, she might have had better transportation to Egypt. But then comes the tragedy of Herod and they have to get up and flee by night. Notice, she's not told about it, Joseph gets the dream. So, Joe, God seems to respect the authority that was then in place of husband in a marriage situation. So she just follows along. So anybody who's a displaced person, Mary has been there before you. Anybody who has trouble traveling, cross that desert, all the heavy travelers over the world, even nowadays to take jet in bad whether is like taking a stage coach. You never know when you'll get there or whether you'll get there. And so all travelers in the distant lands have Mary as their paradigm and. They got word after they'd been there some years that they were exiled. Or let us say, now they want to come back to Israel. Now they're immigrants. And you know what problems the immigrants have. And whatever you think of immigrants, just remember Jesus, Mary, and Joseph were immigrants too, and would you throw them out? "Go back. The hell with you! Go back to Egypt!" So we have to think twice about our attitudes, whether they're gospel values, or whether they come from the cultural conditioning in which we find ourselves and which we speak of the national interest, which is a very... which is a mythical membership concept that is to say, an over-identification with our nation, ethnic group, even religion. All that is childhood stuff. From four to eight we absorb the attitudes of parents, peers, television, ethnic groups, national groups, unquestioningly. And this is one of the relentless things that God tries to free us from in order that we can enter into the unity of the human family. We belong to a global family. A certain respect belongs to our nation, but nothing compared to global duties at this point of intercommunication, intercommunity. Unless we get a global consciousness of our responsibilities to the whole earth, we're living an illusion, not in reality. And the astronauts intuited that when they saw the beautiful blue planet in the midst of nowhere. Obviously, we have to work together if we're going to preserve this little garden of paradise for the next generation and beyond. But anyway, here is this de-roling practice that goes in Mary's life. You'd think if you were immaculately conceived, you'd have no problems. (laughter) God's plans are, just go on and on. As long as you live, you have to grow. Time is for growing. If you're not growing, you might as well say goodbye to your relatives and depart this life. It's every moment of our lives is vertical time with the incarnation, with Mary's baby, entering into chronological time, and making eternal values present to us if we reach out for them right now. And it's manifesting those values in the present moment with it's circumstances that is the fruit of transformation which is transmission of the gospel, which is allowing Christ to live in our time and to infuse his virtues, his ideas into the family, the milieu, the community, the world in which we live. And so, how did Mary feel, let us say, skipping a few instances here for the moment, when Jesus walked away to become a marginal prophet. Well, his relatives thought he was crazy. As mine did when I entered the Trappist, so I sympathize now this boy, and I'm not sure there wasn't a certain justification in those days, cause it was a pretty hard life, I'm surprised I survived. But anyway, here is what happens to Mary. First of all we saw her de-roled. Her role as a conventional mother was taken away from her there by implication at the enunciation. It was given back to her, so she became a wife and mother, and that was her usual routine for the growing years of Jesus once they got back to Nazareth. But notice again, when they came back to Israel, after being displaced in an exile, they couldn't go to the town where they had originally lived, into Bethlehem, because Archelaus the son of Herod was still around. And so she had the shadow of being a marked woman on her of someone that was pursued by the law a few generations ago. So anybody who's an unwanted person or a marked person has Mary also as a companion. Whether you were a Jew in the Holocaust, a wanted person, an ex-convict, in some societies a gay person, all of these things that make you marked or unwanted in some segments of the culture, this is what Mary experienced, again both as being a possible adulterous or as being, having a child who was wanted by the authorities, and which required her to flee into Egypt. Then as I say, as He grew up, there's the loss in the temple, where He points out to her where she's not just His mother and Joseph is not just His father, he has other business. So here again, all of you who are parents, who experienced a child growing up on his or her own and you want to make sure they enter the profession that wanted them to be in or you want them to have the divorce you think it's good for them, or marry the person. In our time, we have great freedom in the States, but for centuries this mythic membership concept forced young people to marry people that were arranged by their parents who they didn't really love or they were political marriages because of countries' politics. Kings and queens, and even in our own time the Czarina of Russia was a foreigner and she got caught up in the Russian revolution and along with her husband Nicholas was put to death. A very tragic scene for her. So, everybody who is, who has a role, has to be prepared to let it go. And if that role is solidified as it is in some stratified cultures, like in the Middle Ages you either entered, got married or entered a convent if you were a woman. There wasn't any other choice. In India, even today, the choices are limited in some sections where you either have to marry or if your husband dies, you're not taken back into your own home and you're either poverty stricken or become a prostitute. These, in India too, the caste system made it impossible to rise beyond your particular socially stratified status. Now Jesus, when He began his preaching, He debunked all these things, any kind of prejudice or bias or social stratification, Jesus just undercuts in the parables including the religious stratification of the... common understanding in the parable of the Good Shepherd. That real meaning of that parable is that the social stratification of the priest and the Pharisee and the lay person is kind of thrown out the window, because it's only the lay person who exercises mercy. The other two, remember, pass by the person in need. So, there's an incident again in Jesus' public life where His relatives come and try to bring Him home because they think He's crazy. His hometown tries to get rid of him. They even try to throw Him off the brow of the hill, remember, so He was rejected by Nazareth. The civil authorities rejected Him. Mary had to watch Him die on a cross, rejected by Ecclesiastical and the other authorities and so she is the mother of everybody who's in trouble. She can identify with every son, every daughter, who is a problem she has experienced. Virtually the same agony, the same distress, the same concern. And there in that incident, Jesus adds I won't say insult to injury, but when she comes to see Him, he won't even see her. He says, "Who are my mother and brothers?" And he points to the disciples. But she was used to this de-roling process. Now, I don't mean that we don't have a role, but it's the over emphasis of it that actually prevents you from filling a role. And when you let go of it, and are willing to let it go, then you begin to fulfill it in its fullest sense. That's the paradox. So her role as mother of Jesus was constantly being purified of every human element, so that it that's how she became, in the full sense the mother of God. Not by physically becoming the mother of Jesus only, but by becoming the mother of Jesus spiritually and that's the prerogative that she offers to us. We are to become in our lifetime what she started out with: immaculate. That is to say pure of heart. And purity of heart is superior either to celibacy, virginity, or to marriage. Celibacy, marriage are the process, the goal, or the means towards purity of heart, but it's purity of heart that is true virginity. And in that sense, it wouldn't really matter if Mary was the mother, actually the mother of other children, if that is eventually accepted. Right now it is not by the church, and we go by the faith of those early centuries. But virginity is purity of heart and belonging to God in every action, and this is a lifetime process of which the Blessed Mother, I submit, is not only a paradigm, but has been through everything before us that you can imagine of human difficulties and hence is present to us in every difficulty of ours. [CONTEMPLATIVE OUTREACH SILENCE SOLITUDE SOLIDARITY SERVICE] []

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Duration: 19 minutes and 6 seconds
Country: United States
Language: English
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Producer: Contemplative Outreach
Director: Contemplative Outreach
Views: 136
Posted by: castella on Oct 25, 2016

El Padre Thomas Keating nos presenta a María como modelo de la vida contemplativa laica.

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