(Jn 7:40-53)

In the Gospel passage the religious authorities judge everyone with contempt.

Those who have always imagined themselves masters will not be willing to become disciples of a subversive Revelation.

Unthinkable novelty, and not dated, that dares to crumble pedestals and legalisms.

As the elite dump Christ, even the gendarmerie commanded to perpetuate and guard the security of the ancient world is stunned by the power of the new Word-Person.

The Lord replaces the Torah:

"Now on the last day, the great day of the feast, Jesus stood and cried out, saying, If anyone thirsts, let him come to me and drink, he who believes in me. As the Scripture has said, out of his belly shall flow rivers of living water" (vv.37-38).

He who comes into contact with the new Temple is guided by the intimate root in his womb, and wants to recognise it in himself.

To give life, to promote it; to love, to rejoice in life itself.

He himself becomes a bubbling sanctuary, which begins to think and act in consciousness - from his own (perhaps suffocated, but indestructible) kernel.

A lesson in thinking from below, given to 'superiors'.

An example that re-evaluates the theological judgement of the ungodly plebs (v.49).

And it is curious that the disobedience that saves Christ from seizure in his faithful originates from a lack of minute knowledge of the Law.

There is great confusion of opinion about Jesus among the people.

For the sects that have established the tyranny of norms, his unforeseen, non-mystical or overwhelming origin - unacceptable to mundane thinking - makes it difficult.

Some consider him a son of David, others a Prophet; a deceiver or a good man (v.12) or someone who has no studies (v.15).

The point is that He does not come to impose the old discipline again, nor to patch up the customs.

Not even to purify the Temple, renewing its propitiatory practice.

Christ supplants it with the now of reality that reveals an inconceivable Face of God, which is grasped and expanded even from within each one of us.

It is by no means the quiet reconfirmation of the usual things.

Tradition (written and oral) boasts deep-rooted arguments, but its reputation causes confusion and harsh confrontation between opposing supporters, [even today] fashionable or not.

Nothing exceptional is ever found in all this.

It is fundamental to realise that we no longer need principals.

The discriminating factor is the Person, in the uniqueness of his Vocation; not the point of view corresponding to a greatness or a mania.

It is in the unexpected Son that the present and the future come - not in a code of ideas that can summarise the cues of "success" and embellish the already past.

Says the Tao Tê Ching (ii): 'The saint implements the unspoken teaching'. Master Wang Pi comments: 'Spontaneity is enough for him. If he rules, he corrupts'.

Within each person dwells a naturalness that teaches, even to masters of the law.

Spontaneity will not lead us to the feeble defence of Jesus made by Nicodemus (vv.51-53), who, in order to save the day, relies on another law, which is obvious after all.

When one stops wanting to be merely dependent - as one who is 'called' to stop the new that is appearing - comes the astonishment, the dizziness of God; different interests.

The Christ-icon of John 7 wants to develop in us the image and innate talent of the teacher of the spirit who simply draws from personal experience of the Father, of himself and of reality.

We should not expect answers to always come from someone outside, assessed as more experienced - instead it is we who must teach the new one who comes to save us.

The Calling by Name is entrusted to the unknown Rabbi who already inhabits us - and wants to surface, expressing the unconscious divine already present.

The indispensable Gold, without induced mental burdens: only in consciousness and character.

To internalise and live the message:

Do I feel able to receive the message of Life, or am I still jammed in the mechanism of the homologues who turn their eyes and ears away?

Do I remain sensitive to the call of the Lord even in the details of a life without glory or under investigation?

Words and Nature, codes that will not pass away

The Sources of Hope

(Lk 21:29-33)

The Sadducees thought that their exaggerated prosperity was the most expressive sign of the Messianic times.

The Essenes believed that the Kingdom of God [of which they wished to be a foretaste] could only be manifested when the chosen people had completely cleansed themselves of all obscurity and sacred market.

The Pharisees believed that the Messiah would be established when everyone had returned to the sacred traditions, written and oral.

Even among the early Christians, there was a variety of opinions on the matter.

Fortunately (then as now) some considered the Risen One already fully Present, never departed.

His living Spirit is manifested within each believer and in our midst - especially perceptible where there is a struggle for justice, emancipation, the fullness of life for all.

Luke ends his Apocalyptic Discourse with recommendations on the attention and penetrating gaze to be paid to the 'sign of the times'.

And - rooted in the Word of God that becomes an event and directs to the future, Hope ushers in a new phase of history.

Its depth surpasses all current possibilities, which on the contrary oscillate restlessly between signs of catastrophe.

(In old Europe, after several decades of an accommodating and soporific spiritual trend, we experience this by direct observation).

"When they have already sprouted, behold, by yourselves you know that summer is already near" (Lk 21:31).

Jesus reassures the disciples about their fears of the end of the world, and commands them not to look at coded messages, but at Nature.

Only in this way will they be able to read and interpret events.

Wise discernment, which serves not to close us off in the immediate present.

In fact, due to upheavals, a hasty evaluation could lead us to fear reversals, blocking growth and witness.

The world and things walk towards a Spring, and first and foremost in this sense we have a sentinel role.

On the ruins of a collapsing century, the Father makes clear what is happening - and continues to build what we hope [not according to immediate tastes].

Here and there we can catch its wisps, like the shoots on the 'fig tree'.

It is a tree that alludes to the fruit of love that God expects from his people, called to be tender and sweet: signs of the new season - that of healthy relationships.

In this way, the spirit of dedication manifested by the sons will be a prefiguration of the coming advent of a completely different empire - capable of replacing all others of a competitive nature in the consciousness.

The fig tree is precisely the image of the ideal people of blessings; Israel of the exodus to freedom, and a trace of the Father [in the reflective sobriety and sharing of the desert].

It remains for a long time bare and skeletal; suddenly its buds sprout, open up and in a few days it is clothed with luxuriant leaves.

Such will be the transition from chaos to the sensitive and fraternal order produced by the proclamation and assimilation of the Word: thought not equal; divine step into history.

Through suggestions that belong to the processes of nature, we are introduced to the discernment of the Mystery - expressed in the torrent of transformations.

Its riches are contained in the codes of the Word and in concrete ordinary events. Caskets of invisible realities, which do not pass away.

Such richness will even (and especially) develop out of confusion and collapse, as if by intrinsic strength and essence, day by day.

Not out of abstract exemplariness, but out of the fullness of life rediscovering its roots - rediscovering them in error and in the small.

A paradoxical seed of hope, and omen of better conditions.

For without imperfection and limitation there is no growth or blossoming, no neighbouring kingdom (vv.30-31) which always "makes contact with wounds" [Fratelli Tutti n.261].

The Tao Tê Ching (LII) says: "The world had a beginning, which was the mother of the world; whoever has come to the mother, from the mother knows the son; whoever knows the son and returns to preserve the mother, until death runs no danger [...] Enlightenment is to see the small; strength is to stick to softness [...] This is called practising the eternal".

The Word of God and the rhythms of Nature are codes that pass time. Authentic, created, given, and revealed.

Sources of discernment, of the penetrating gaze, of the signs of the times, of free thought, of the Hope that does not settle.

To internalise and live the message:

What have you learnt by contemplating nature? A different Wisdom? 

Why do you consider it so far removed from the usual doctrine and its dirigiste or cerebral codes, which over time prove to be shoddy?

The world becomes a book. Art of vigilance

One of the characteristic attitudes of the Church after the Council is that of a special attention over human reality, considered historically; that is, over the facts, events, phenomena of our time. A word of the Council has entered our habits: that of scrutinising 'the signs of the times'. Here is an expression, which has a distant evangelical reminiscence: "Do you not know how to discern - Jesus once asked his hostile and malicious listeners - the signs of the times?" (Matth. 16:4). At that time the Lord was alluding to the wonders He was performing, which were to indicate the coming of the Messianic hour. But the expression has today, along the same lines, if you like, a new meaning of great importance: in fact, Pope John XXIII took it up again in the Apostolic Constitution, with which he called the Second Vatican Ecumenical Council, when, after observing the sad spiritual conditions of the contemporary world, he wanted to revive the hope of the Church, writing: "We like to place a firm trust in the divine Saviour ... who exhorts us to recognise the signs of the times", so that "we see amidst obscure darkness numerous signs, which seem to announce better times for the Church and for mankind" (A.A.S. 1962, p. 6). The signs of the times are, in this sense, portents of better times.

JOHN XXIII AND THE COUNCIL

The expression passed into the conciliar documents (especially in the Pastoral Constitution Gaudium et Spes, n. 4; we glimpse it in the admirable page of n. 10: then in n. 11; so in nos. 42, 44; so in the Decree on the Activity of the Laity, n. 14; in the Constitution on the Holy Liturgy, n. 43; etc.). This locution "the signs of the times" has therefore acquired a current use and a profound, very broad and very interesting meaning; namely that of the theological interpretation of contemporary history. That history, considered in its broad outlines, has offered Christian thought the opportunity, indeed the invitation, to discover a divine plan in it, has always been well known: what is 'sacred history' if not the identification of a divine thought, of a transcendent 'economy', in the unfolding of the events that lead to Christ, and from Christ they derive? But this discovery is posthumous; it is a synthesis, sometimes questionable in its formulations, that the scholar makes when the events are already complete, and can be considered in an overall perspective, and sometimes placed deductively in an ideological framework derived from other doctrinal sources, rather than from the inductive analysis of the events themselves. Now, instead, modern thought is offered the invitation to decipher in historical reality, in the present especially, the "signs", i.e. the indications of a meaning beyond that recorded by the passive observer.

This presence of the 'sign' in the realities perceived by our immediate knowledge deserves lengthy reflection. In the religious field, the "sign" holds a very important place: the divine realm is not ordinarily accessible to our knowledge by direct, experimental, intuitive means, but by way of signs (thus knowledge of God is possible for us through introspection of things, which take on the value of a sign [cf. Rom. 1:20]; thus the supernatural order is communicated to us by the sacraments, which are sensible signs of an invisible reality, etc.); human language, too, comes to us through conventional phonetic or scriptural signs, by which thought is transmitted; and so on. In the entire created universe we can find signs of an order, of a thought, of a truth, which can act as a metaphysical bridge (i.e. beyond the framework of physical reality) to the ineffable, yet surreal world of the 'unknown God' (cf. Act. 17, 23 ff.; Rom. 8, 22; Lumen gentium, no. 16). In the perspective that we are now considering, it is a question of identifying "in the times", that is, in the course of events, in history, those aspects, those "signs" that can give us some news of an immanent Providence (a thought that is usual for religious spirits); or there may be clues (and this is what interests us now) of some relationship with the "kingdom of God", with its secret action, or - even better for our study and our duty - with the possibility, with the availability, with the need for apostolic action. These clues seem to us to be precisely 'the signs of the times'.

THE WORLD BECOMES A BOOK

Hence a series of important and interesting conclusions. The world becomes a book for us. Our life today is very much engaged in the continuous viewing of the external world. The media are so overgrown, so aggressive, that they engage us, distract us, take us away from ourselves, empty us of our personal consciousness. Here: let us be careful. We can move from the position of mere observers to that of critics, of thinkers, of judges. This attitude of reflected knowledge is of the utmost importance for the modern soul, if it wants to remain a living soul, and not a mere screen of the thousand impressions to which it is subject. And for us Christians, this reflexive act is necessary, if we want to discover "the signs of the times"; because as the Council teaches (Gaudium et spes, no. 4), the interpretation of "the times", that is, of the empirical and historical reality, which surrounds and impresses us, must be done "in the light of the Gospel". The discovery of the "signs of the times" is a fact of the Christian conscience; it results from a confrontation of faith with life; not to artificially and superficially superimpose a pious thought on the cases of our experience, but rather to see where these cases postulate, due to their intrinsic dynamism, their very obscurity, and sometimes their very immorality, a ray of faith, an evangelical word, that classifies them, that redeems them; that is to say, the discovery of the "signs of the times" takes place in order to point out to us where they come of themselves to meet higher designs, which we know to be Christian and divine (such as the search for unity, peace, justice), and where a possible action of our charity or apostolate comes to match a maturing of favourable circumstances, indicating that the hour has come for a simultaneous progress of the kingdom of God in the human kingdom.

THE METHOD TO BE FOLLOWED

This method seems indispensable to us in order to avoid certain dangers, to which the attractive search for the "signs of the times" could expose us. First danger, that of a charismatic prophetism, often degenerating into bigoted fantasy, which gives fortuitous and often insignificant coincidences miraculous interpretations. The greed to easily discover "the signs of the times" can make us forget the often possible ambiguity of the evaluation of the facts observed; and this all the more so if we must recognise to the "People of God", that is, to every believer, an eventual capacity to discern "the signs of God's presence or design" (Gaudium et spes, no. 11): "the sensus fidei" can confer this gift of wise discernment, but the assistance of the hierarchical magisterium will always be providential and decisive, when the ambiguity of interpretation deserves to be resolved either in the certainty of the truth, or in the utility of the common good.

The second danger would be constituted by the purely phenomenal observation of the facts from which one wishes to extract the indication of the 'signs of the times'; and this is what can happen when these facts are detected and classified in purely technical and sociological schemes. That sociology is a science of great merit in itself and for the purpose that interests us here, that is, for the search for a superior and indicative meaning of the facts themselves, we gladly admit. But sociology cannot be a moral criterion in its own right, nor can it replace theology. This new scientific humanism could mortify the authenticity and originality of our Christianity and its supernatural values.

THE ART OF CHRISTIAN VIGILANCE

Another danger could arise from considering the historical aspect of this problem as prevalent. It is true that the study here is concerned with history, it is concerned with time, and it seeks to derive from it signs proper to the religious field, which for us is all gathered in the central event of the historical presence of Christ in time and in the world, from which the Gospel, the Church and its mission of salvation derive. In other words, the immutable element of revealed truth should not be subject to the mutability of the times, in which it spreads and sometimes makes its appearance with "signs" that do not alter it, but allow it to be glimpsed and realised in pilgrim humanity (cf. CHENU, Les signes des temps, in Nouv. Revue Théol. 1-1-65, pp. 29-39). But all this only calls us to attention, to the study of the "signs of the times", which must make our Christian judgement and our apostolate shrewd and modern in the midst of the torrent of transformations in the contemporary world. It is the ancient, ever living word of the Lord that resounds to our spirits: "Watch out" (Luc. 21:36). May Christian vigilance be the art for us in discerning the "signs of the times".

[Pope Paul VI, General Audience 16 April 1969].

Word and diversity

All human things, all things that we can invent, create, are finite. Even all human religious experiences are finite, they show one aspect of reality, because our being is finite and always understands only a part, some elements: "latum praeceptum tuum nimis". Only God is infinite. And therefore his Word is also universal and knows no boundaries. By entering therefore into the Word of God, we truly enter the divine universe. We leave the narrowness of our experiences and enter into reality, which is truly universal. By entering into communion with the Word of God, we enter into the communion of the Church that lives the Word of God. We do not enter into a small group, into the rule of a small group, but we step out of our limitations. We step out into the wide, into the true breadth of the one truth, the great truth of God. We are truly in the universal. And so we go out into the communion of all brothers and sisters, of all humanity, because in our heart is hidden the desire for the Word of God that is one. Therefore, evangelisation, the proclamation of the Gospel, the mission are not a kind of ecclesial colonialism, with which we want to include others in our group. It is getting out of the limits of individual cultures into the universality that connects all, unites all, makes us all brothers. Let us pray again that the Lord will help us to truly enter into the 'breadth' of his Word and thus open ourselves to the universal horizon of humanity, that which unites us with all diversity.

[Pope Benedict, Meditation to the 12th General Assembly of the Synod, 6 October 2008].

The people thought that Jesus was a prophet. This was not wrong, but it does not suffice; it is inadequate. In fact, it was a matter of delving deep, of recognizing the uniqueness of the person of Jesus of Nazareth and his newness.

This is how it still is today: many people draw near to Jesus, as it were, from the outside. Great scholars recognize his spiritual and moral stature and his influence on human history, comparing him to Buddha, Confucius, Socrates and other wise and important historical figures.

Yet they do not manage to recognize him in his uniqueness. What Jesus said to Philip at the Last Supper springs to mind: "Have I been with you so long, and yet you do not know me, Philip?" (Jn 14: 9).

Jesus is often also considered as one of the great founders of a religion from which everyone may take something in order to form his or her own conviction. Today too, "people" have different opinions about Jesus, just as they did then. And as he did then, Jesus also repeats his question to us, his disciples today: "And who do you say that I am?".

Let us make Peter's answer our own. According to the Gospel of Mark he said: "You are the Christ" (8: 29); in Luke, the affirmation is: "The Christ of God" (Lk 9: 20); in Matthew resounds, "You are the Christ, the Son of the living God" (16: 16); finally, in John: "You are the Holy One of God". These are all correct answers which are also right for us.

[Pope Benedict, homily 29 June 2007]

But that victory opened, for John Paul II, another front, no less important and no less heartfelt, in which indeed he lavished enormous energy and which he made the subject of constant pastoral and doctrinal reminders. It is the fear, for him rather an awareness, that after the end of communism, a combination of democracy and cultural relativism, the fruit of a consumerist and materialist society, could be born in the countries of successful capitalism. In John Paul II's largely prophetic analysis, this alliance would produce a tragic loss of identity due to secularisation and the disappearance of the religious dimension from the conscience of individuals and the collective behaviour of civil societies.

In his most committed social encyclical, the Centesimus Annus of 1 May 1991, it is very clear that the mixture of freedom without truth appeared explosive and fatal to Pope Wojtyla. From this awareness arose or sharpened in him a tenacious mistrust of modernity, its pressure, its demands, its secularist mechanisms and automatisms. And this diffidence strengthened in him the decisive rejection of the compromises that modernity requires or imposes on the believer, especially on that believer who had thought of accepting the logic of modernity, as the Second Vatican Council and, after the Council, many of those clergy and believers who demanded a more democratic, more liberal Church, more in tune with the times.

But being in tune with modern times was not a siren call for John Paul II. To the danger of relativism he opposed Christianity as a strong thought, truth as an antidote to scepticism, faith as a defence against nihilism, as shown by two documents that not a little divided consciences and not a little brought the Pope the accusation of dogmatism or conservatism or pre-conciliar restoration. One is the encyclical Redemptoris missio of 7 December 1990, which speaks of "Jesus Christ the only saviour", the other is the Declaration Dominus Iesus of 6 August 2000, which declares "contrary to the faith of the Church the thesis regarding the limited, incomplete and imperfect character of the revelation of Jesus Christ".

Also from the fear of the alliance between democracy and relativism came Pope Wojtyla's intransigent positions on two fundamental issues.

The first issue is that of identity, in particular European identity, which John Paul II never stopped tracing back to its Christian roots and for whose recognition, even formal, within the new constitution of Europe he fought without retreat. In the face of the Europe of markets and rights, he claimed the Europe of values and spirit, that of the apostles Peter and Paul, and of the saints and martyrs Cyril and Methodius, who carried out the same work of Christianisation in the East of the continent that the former brought to the West. It was the Europe of the 'two lungs', the Europe spiritually unified and not just politically enlarged.

The second issue is that of the recognition of the dignity of the person in any manifestation and phase of existence, from which sprang his firm and unhesitating condemnation of every form of disrespect for man, from abortion to euthanasia, from contraception to artificial insemination, from genetic experimentation to embryo research. John Paul II, the same one who had asked 'pardon' for the Church's errors in the Galileo case, but who had never embraced the scientist principle of the complete autonomy of scientific research, rejected the idea and practice of the limitlessness of the boundaries of bioethics, which instead must stop where it clashes with respect for human life and dignity. The battle against cultural relativism also marks a moment of tension or rethinking in the work of John Paul II. He had been the initiator of the inter-religious dialogue project, the aim of which was to unite the three great monotheistic religions under the common banner of spirituality in order to enhance their points of contact and strengthen their mission. But this very dialogue, by its very logic, risked running the risk of cultural relativism.

The problem is well known and terribly intricate. Dialogue assumes that the truth of one can be exchanged or corrected for the truth of the other. Therefore, dialogue rejects absoluteness and admits reciprocity of positions. But, then, if dialogue is practised, how can Christ be said to be the only truth and therefore the absolute truth? And conversely, if Christ is the only truth, on what basis, beyond that of personal respect for the interlocutors, is dialogue possible?

Right in the midst of rampant relativism, John Paul II was faced with this distressing dilemma. He could not reject interreligious dialogue, which was part of his conception and action, and he could not run the risk that this dialogue would shake the foundations of the Christian faith.

The fight against cultural relativism marked another tension in the work of John Paul II, especially in recent years, when global changes have accelerated dramatically and the evil of a new totalitarianism, that of Islamic fundamentalism responsible for 9/11, has again loomed in history. In the face of this tragic event and its consequences, Pope Wojtyla chose the strong position of taking sides on the front of peace and also pacifism, against war and resolutely against the hypothesis of a clash of civilisations. This was also a tension, because to affirm the good and bring peace it is sometimes necessary to fight against evil, as John Paul II knew first hand, he son of a martyred land, a constant victim of aggression and oppression, the last of which were the Nazis and the Communists.

I have spoken of tensions, others have said of contradictions and taken critical, even harshly critical positions in the face of what seemed to be the 'closures' of John Paul II. But for those who understand the meaning of faith, criticism is definitely out of place. Contradiction is the spirit of the Gospel, it is the essence of Christianity, which is in the world in order to give the world a meaning that is outside the world, which lives the historical condition in order to redeem it, not to accommodate or lie down in it. The theological and pastoral problems provoked by these tensions, always essential and never avoidable, will be the heritage and the challenge of whoever succeeds John Paul II. With history back in motion, evil returning, and a new demand for religious identity pressing in, he will need firm and clear vision, firmness and gentleness, tenacity and openness. Those same qualities to which Pope Wojtyla was a tireless witness during his 27 years of pontificate.

[Pope John Paul II, Address to the Senate 5 April 2005; website commentary]

The passage of the Gospel which we have heard presents to us a scene set in the Temple of Jerusalem, at the culmination of the Jewish Feast of Tabernacles, after which Jesus proclaimed a great prophecy revealing himself as the source of “living water”, that is, the Holy Spirit (cf. Jn 7:37-39). Then the people, deeply impressed, begin to talk about him. Today people are still talking about him. Some are excited and say: “This is really the prophet” (v. 40). Someone even says: “This is the Christ” (v. 41). But others reject that by saying that the Messiah does not come from Galilee, but from the line of David, from Bethlehem; and thus, without knowing it, they confirm the very identity of Jesus.

The chief priests send guards to arrest him, as do dictators, but they return empty-handed, saying: “No man ever spoke like this man!” (v. 46). There, that is the voice of truth, which resounds in the simple people.

The Word of the Lord, yesterday as today, always provokes division: the word of God divides, always! It makes a distinction between those who accept it and those who refuse. Sometimes an interior contrast sparks in our heart; this happens when we experience the charm, the beauty and the truth of the words of Jesus, but at the same time we reject them because they call us into question, they put us in difficulty and they cost us too much to observe them.

Today I have come to Naples in order to proclaim together with you: Jesus is Lord! But I don’t want to say it alone: I want to hear it from you, from everyone, now, all together: “Jesus is Lord!”, one more time: “Jesus is Lord!”. No one speaks like He does! He alone has words of mercy that can heal the wounds of our heart. He alone has words of eternal life (cf. Jn 6:68).

Christ’s word is powerful: it doesn’t have the world’s power, but God’s, which is strong in humility, and in weakness. His power is that of love: this is the power of the word of God! A love that knows no boundaries, a love that lets us love others before ourselves. The word of Jesus, the holy Gospel, teaches that the truly blessed are poor in spirit, non-violent, meek, workers of peace and justice. This is the force that changes the world! This is the word that gives strength and is capable of changing the world. There is no other way to change the world.

The word of Christ wants to reach all people, in particular those who live in the peripheries of existence, so that they may find in Him the centre of their life and the source of hope. And we, who have had the grace to receive this Word of Life — it is a grace to receive the word of God! — we are called to go, to come out from behind our fences and, with zealous hearts, to bring to all the mercy, the tenderness, the friendship of God: this is a job that pertains to everyone, but in a special way it pertains to you priests. To bring mercy, to bring pardon, to bring peace, to bring joy through the Sacraments and through listening. That the people of God may find in you men who are merciful like Jesus. At the same time that every parish and every ecclesial reality may become a sanctuary for the one who seeks God and a welcoming home for the poor, the elderly and those who find themselves in need. To go and to welcome: so that the heart of Mother Church, and of all her children, will beat. Go, welcome! Go, seek! Go, bring love, mercy and tenderness.

When hearts are open to the Gospel, the world begins to change and humanity is resurrected! If we welcome and live the word of Jesus every day, we are resurrected with Him.

The Lent we are living makes this message echo in the Church, as we journey towards Easter: the hope of resurrecting with Christ, our Saviour, is rekindled in the people of God. May the grace of this Easter not be in vain for the people of God, of this city! May the grace of Resurrection be accepted by each one of you, so that Naples may be filled with the hope of Christ the Lord! Hope: “Make way for hope”, this is the motto of my visit. I say it to you all, in a special way to young people: open yourselves to the power of the Risen Jesus, and you will bear the fruits of new life in this city: the fruits of sharing, reconciliation, service and brotherhood. Allow yourselves to be enveloped and embraced by his mercy, by the mercy of Jesus, by that mercy which only Jesus gives us.

[Pope Francis, homily Naples 21 March 2015]

And the present matters, not the genealogy

(Jn 7:1-2.10.25-30)

Christ reveals himself in a progressive and unconventional way. He asks us to reinterpret and reveal divine Presence in an equally creative mode.

He only guards life, and life is always new. It does not cling to standards, to thought, to explanations.

The Envoy obeys an unthinkable and non-local Call. This is what distinguishes action and even divine geography, which surpasses the "synagogue" established in the area.

Recognizing Christ as our Lord means accepting the dangers and rejection that this harmony and choice entail.

He can be rejected by calculation, not spontaneously. By denying Him we exclude our root; however, by welcoming, everything and even survival are at stake. What to do?

Isn't better to blend in to keep things going?

After the abandonment of some disciples in Galilee - following the discourse on the Bread of Life (Jn 6:60-71) - Jesus even adds to the dose, and doesn’t depart.

Pretending, we too could marginalize Him to preserve immediate security. But if we didn’t proceed towards our Source, we would not encounter crystal clear water.

In the fourth Gospel the threat of death on the Lord is constant. People are attracted, but in Him they stumble. For the authorities: unexpected Origins, to be killed in order not to be replaced.

According to the Synoptics, during public life Jesus is in Jerusalem only once [in which He was condemned by the religious institution].

According to the fourth Gospel, two or three times, on the occasion of Easter.

It’s likely that He has been to the Holy City several times, in private.

But the image of the hidden Christ alludes here to His ‘presence’ in the common faithful, forced not to make clear the adhesion of the heart - especially after the rupture between synagogue and church (Ecclesia) at the end of the first century.

The ‘knowledge’ of God now passes through the challenge of ‘recognizing’ a subversive, condemned to death and fugitive (v.1): the Nazarene in us, the unrecognized fulcrum of our solemnities.

The eminent feast of the Jewish, that of the Booths [Sukkot], commemorated the «mirabilia Dei» of the Exodus and looked to the future by celebrating hopes of prestige and victory over other nations.

Well, even if we were considered 'to be re-educated', it would be obvious to oppose the idea of a violent and artificial prosperity, as well as the perverse influence of an empty, circumstantial spirituality.

And should some opportunists want to lay their hands on us out of self-interest, or perhaps just because we do not respect their ways, doctrines, and fantasies, the turn of events will save the true Witnesses from any danger (v.30).

It will be the “impossible origins” to bring the Unknown to replace the official «educators» (v.28) clinging only to ideas.

The experience of divine glory living is still «sub contraria specie»: in the kingship that pushes down.

A reverse Force: it allows metamorphoses to surface and let us discover astonishing metamorphoses.

And by not allowing the Lord to be killed again for convenience, we will be able to protect both the community experience and personal transpositions of Faith.

Change of Face and cosmos, though unexpected. Development and ‘passage’ that convinces the soul.

[Friday 4th wk. in Lent, April 4, 2025]

And it is the present that counts, not the genealogy

(Jn 7:1-2.10.25-30)

Unexpected origins, to be killed not to be replaced

"[Certainly] you know me and you know where I am from. Yet I did not come from myself, but he is true who sent me, whom you do not know. I know him, because I am from him and he has sent me" (John 7:28-29).

Christ reveals himself in a progressive and unconventional way.

He asks us to reinterpret and reveal him in an equally unprecedented, personal, creative way.

He cherishes only life, and life is always new. He does not cling to standards, to thinking, to explanations.

The Envoy obeys an unthinking, non-local Calling.

This is what distinguishes divine action and even geography, which goes beyond the territorially implanted 'synagogue'.

Recognising Christ as our Lord means accepting the dangers and rejection that such attunement and choice entails.

One can reject him by calculation, not spontaneously.

We are well aware that by rejecting him we exclude our root; however, by accepting him we risk everything and even our skin. What is to be done?

Is it not better to camouflage oneself to keep the situation quiet?

After the abandonment of some of the disciples in Galilee - following the discourse on the Bread of Life (Jn 6:60-71) - Jesus even ups the ante.

By pretending, we too could marginalise him, in order to preserve security in the immediate future - and perhaps gain from it.

But if we do not proceed to our Source, we will not encounter the crystal-clear water.

All of existence will become a useless compromise of theatrics, which in the turn of events to be staged disguise theatrics and self-interest, making authentic vocational implications pale into oblivion.

In the Fourth Gospel, the threat of death on the Lord is constant.

People are drawn, but in Him they stumble. For the authorities: unexpected origins, to be killed lest they be replaced.

Even today, a framework of respect and consternation is formed around the living Christ.

To obey one's Calling by Name is to experience the closure and opposition of the authorities.

All this, amidst the bewilderment of the people - perhaps also confused because they expect something else, and find it hard to recognise us.

Even those who proceed incognito - and yet are in Christ - cannot go unnoticed. And the present counts, not the genealogy.

Elaborate things or expected merits [fame, the great city, the lineage that counts...] do not touch the crux of the matter.

God's origin in us is inexplicable, enigmatic. But He presents us as His envoys.

The experts of the eternal city do not know the Father (v.28), despite the fact that they boast of possessing him exclusively: in their beliefs, in their norms, in their history, in the Temple, in their particular way of life.

In both popular and elite opinions, the Mystery was supposed to have an unknown and occult origin...

How to guess it in each one of us [deprived of the showcase of great titles, catwalks, pretensions, outward works]?

How to grasp it, if for public opinion we are nothing exceptional, nothing 'special' - and even inappropriate?

According to the Synoptics, during his public life Jesus is in Jerusalem only once, the time when he was condemned by the religious establishment.

According to the fourth Gospel, two or three, on the occasion of the Passover.

It is likely that He was in the holy city several times in private.

But the image of the hidden Christ here alludes to His sacred Presence in the ordinary faithful.

Especially after the rupture between synagogue and church (Ecclesia) at the end of the first century, believers in the Lord Jesus were forced not to make the adherence of the heart manifest.

Vocation is our destiny, the secret of life.

These ideas that we cannot contain launch new opinions and ways of being.

Eccentricities that end up generating doubts in others, and open opposition from those who hold the reins of power.

They are all recalcitrant defenders, without criticism of specific weight: co-opted by representation; of the world and ancient or established, well-known and quiet ways, or à la page.

Conversely, knowledge of God passes through the challenge of recognising a subversive, doomed and fugitive (v.1): The Nazzarene in us.

The arcane and real Christ, misunderstood fulcrum of our solemnities.

The feast of the Jewish festivals, the Feast of the Tents, commemorated the mirabilia Dei of the Exodus and cast its gaze towards a glorious future.

It celebrated hopes of prestige, the expected final victory over other nations (and their exploitation).

But the friends of the Son have no predatory ambitions.

Even if we were considered 'to be re-educated', it would be obvious to oppose the idea of violent and artificial prosperity.

We disdain the perverse influences of any empty, opportunistic, or dull, circumstantial spirituality. 

And should some interested parties want to lay hands on us out of interest [or perhaps just because we do not respect their ways, doctrines, and fantasies] the turn of events will keep the authentic Witnesses out of harm's way (v.30).

It will be the disregarded origins that will lead the Unknown to replace the official "educators" (v.28) clinging only to ideas.

The experience of divine glory that he lives is still sub contraria specie: in the kingship that pushes down.

Force-a-roar: it allows metamorphosis to surface and let us discover awe-inspiring metamorphoses.

In this way, by avoiding allowing the Lord to still be killed out of convenience, we will be able to safeguard both the community experience and personal transpositions of Faith.

A change of face and cosmos, albeit unthought of. Development and passage that convinces the soul.

To internalise and live the message:

How do I safeguard my community life and my transpositions of Faith in Christ?

Or do I let the Lord be killed in me and outside for convenience?

Knowledge of God

The knowledge of God becomes eternal life. Obviously, 'knowledge' here means something more than outward knowledge, as we know, for example, when a famous person died and when an invention was made. To know in the sense of Holy Scripture is to become inwardly one with another. To know God, to know Christ always also means to love Him, to become in some way one with Him by virtue of knowing and loving. Our life thus becomes an authentic, true and thus also eternal life, if we know Him who is the source of all being and all life. Thus the word of Jesus becomes an invitation for us: let us become friends of Jesus, let us seek to know Him more and more! Let us live in dialogue with Him! Let us learn righteous living from Him, let us become His witnesses! Then we become people who love, then we act righteously. Then we truly live.

[Pope Benedict, homily at the Lord's Supper 1 April 2010].

Knowledge of God becomes eternal life. Clearly “knowledge” here means something more than mere factual knowledge, as, for example, when we know that a famous person has died or a discovery was made. Knowing, in the language of sacred Scripture, is an interior becoming one with the other. Knowing God, knowing Christ, always means loving him, becoming, in a sense, one with him by virtue of that knowledge and love. Our life becomes authentic and true life, and thus eternal life, when we know the One who is the source of all being and all life. And so Jesus’ words become a summons: let us become friends of Jesus, let us try to know him all the more! Let us live in dialogue with him! Let us learn from him how to live aright, let us be his witnesses! Then we become people who love and then we act aright. Then we are truly alive.

[Pope Benedict, homily at the Lord's Supper 1 April 2010]

“The Father loves you” (cf. Jn 16:27)

Dear young friends!

1. In the perspective of the Jubilee which is now drawing near, 1999 is aimed at “broadening the horizons of believers so that they will see things in the perspective of Christ: in the perspective of the 'Father who is in heaven' from whom the Lord was sent and to whom he has returned” (Tertio Millennio Adveniente, 49). It is, indeed, not possible to celebrate Christ and his jubilee without turning, with him, towards God, his Father and our Father (cf. Jn 20:17). The Holy Spirit also takes us back to the Father and to Jesus. If the Spirit teaches us to say: “Jesus is Lord” (cf. 1Cor 12:3), it is to make us capable of speaking with God, calling him “Abba! Father!” (cf. Gal 4:6).

I invite you also, together with the whole Church, to turn towards God the Father and to listen with gratitude and wonder to the amazing revelation of Jesus: “The Father loves you!” (cf. Jn 16:27). These are the words I entrust to you as theme for the XIV World Youth Day. Dear young people, receive the love that God first gives you (cf. 1Jn 4:19). Hold fast to this certainty, the only one that can give meaning, strength and joy to life: his love will never leave you, his covenant of peace will never be removed from you (cf. Is 54:10). He has stamped your name on the palms of his hands (cf. Is 49:16).

2. It may not always be conscious and clear, but in the human heart there is a deep nostalgia for God. St. Ignatius of Antioch expressed this eloquently: “There is in me a living water that murmurs within me: 'Come to the Father'” (Ad Rom.7). “Lord, show me your glory”, Moses begged on the mountain (Ex 33:18).

“No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known” (Jn 1:18). So, is it enough to know the Son in order to know the Father? Philip does not let himself be so easily convinced. “Show us the Father”, he asks. His insistence brings us a reply beyond all that we could hope for: “Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father” (Jn 14:9).

After the incarnation, there exists a human face in which it is possible to see God: “Believe me that I am in the Father and the Father in me” (Jn 14:11). Jesus says this not only to Philip, but to all who will believe. And so, whoever receives the Son of God receives the One who sent him (cf. Jn 13:20). On the contrary, “he who hates me hates my Father also” (Jn 15:23). So a new relationship is possible between the Creator and the creature, that of the son with his own Father: When the disciples want to enter into the secrets of God and ask to learn how to pray as support for their journey, Jesus, in reply, teaches them the Our Father, “synthesis of the whole Gospel” (Tertullian, De oratione, 1). Here there is confirmation of our state as sons and daughters (cf. Lk 11:1-4). “On the one hand, in the words of this prayer, the only Son gives us the words the Father gave him; he is the Master of our prayer. On the other, as Word incarnate, he knows in his human heart the needs of his human brothers and sisters and reveals them to us: he is the Model of our prayer” (Catholic Church Catechism, 2765).

Bringing us the direct witness of the life of the Son of God, John’s Gospel points out the road to follow in order to know the Father. Calling upon the “Father” is the secret, the breath, the life of Jesus. Is he not the only Son, the first-born, the loved one towards whom everything is directed, present to the Father even before the world existed, sharing in his same glory? (cf. Jn 17:5). From the Father Jesus receives power over all things (cf. Jn 17:2), the message to be proclaimed (cf. Jn 12:49), the work to be accomplished (cf. Jn 14:31). The disciples themselves do not belong to him: it is the Father who has given them to him (cf. Jn 17:9), entrusting him with the task of keeping them from evil, so that none should be lost (cf. Jn 18:9).

In the hour of passing from this world to the Father, the “priestly prayer” reveals the mind of the Son: “Father, glorify me in your own presence with the glory which I had with you before the world was made” (Jn 17:5). As Supreme and Eternal Priest, Christ takes his place at the head of the immense procession of the redeemed. First-born of a multitude of brothers, he leads back to the one fold the sheep of the scattered flock, so that there may be “one flock and one shepherd” (Jn 10:16).

Thanks to his work, the same loving relationship that exists within the Trinity was brought into the relation between the Father and redeemed humanity: “The Father loves you!” How could this mystery of love be understood without the action of the Spirit poured out from the Father over the disciples thanks to the prayer of Jesus (cf. Jn 14:16)? The incarnation in time of the eternal Word and the birth for eternity of all who are incorporated in him through Baptism would be inconceivable without the life-giving action of the same Spirit.

3. “God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life” (Jn 3:16). The world is loved by God! And, in spite of the refusals of which it is capable, it will continue to be loved to the very end. “The Father loves you” always and for ever: this is the unheard-of novelty, “the very simple yet profound proclamation owed to humanity by the Church” (cf. Christifideles Laici, 34). If the Son also had given us only this word, it would be enough. “See what love the Father has given us, that we should be called children of God; and so we are” (1Jn 3:1). We are not orphans, love is possible. Because – as you know – we are not capable of loving if we are not loved.

But how are we to proclaim this good news? Jesus points out the wall to follow: Listen to the Father in order to be “taught by God” (Jn 6:45) and keep the commandments (cf. Jn 14:23). This knowledge of the Father will then grow: “I made known to them your name, and I will make it known” (Jn 17:26); and this will be the work of the Holy Spirit, guiding into “all truth” (cf. Jn 16:13).

In our time, the Church and the world have need more than ever of “missionaries” capable of proclaiming by word and example this fundamental and consoling certainty. Being aware of this, young people of today and adults of the new millennium, let yourselves be “formed” in the school of Jesus. In the Church and in the various environments of your daily existence, become credible witnesses to the Father’s love! Make it visible in your choices and attitudes, in your way of receiving people and placing yourselves at their service, in faithfully respecting God’s will and his Commandments.

“The Father loves you”. These wonderful words are uttered within the heart of the believer who, like the disciple beloved of Jesus, rests his head on Jesus’ breast and hears what is spoken in confidence: “He who loves me will be loved by my Father, and I will love him and manifest myself to him” (Jn 14:31), for “this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” (Jn 17:3).

There is a reflection of the Father’s love in the various forms of fatherhood encountered along your way. I am thinking especially of your parents, who cooperate with God in giving you life and in caring for you: honour them (cf. Ex 20:12) and be grateful to them! I am thinking of the priests and other persons consecrated to the Lord, who for you are friends, witnesses and teachers of life, “for your progress and joy in the faith” (Phil 1:25). I am thinking of the authentic educators who, with their humanity, their wisdom and their faith make a significant contribution to your growth, your Christian and therefore fully human growth. For each one of these worthy persons, who walk beside you along the paths of life, give thanks always to the Lord.

4. The Father loves you! Awareness of God’s special love cannot fail to encourage believers “to undertake, by hot cling fast to Christ the Redeemer of man, a journey of authentic conversion... This is the proper context for a renewed appreciation and more intense celebration of the sacrament of Penance in its most profound meaning” (Tertio Millennio Adveniente, 50).

“Sin is an abuse of the freedom that God gives to created persons so that they are capable of loving him and loving one another” (Catholic Church Catechism, 387); it is refusal to live the life of God received in Baptism, to let ourselves be loved by the true Love: the human being has in fact the terrible power to be an obstacle to God who wills to give all that is good. Sin, which has its origin in the person’s free will (cf. Mk 7:20), is failure in genuine love; it wounds the nature of the human person and injures human solidarity by attitudes, words and actions steeped in self-love (cf. Catholic Church Catechism, 1849-1850). It is in the innermost self that freedom opens up or closes itself to love. This is the constant drama of the human person, who often chooses slavery, subjecting himself or herself to fears, caprices, wrong attitudes, creating idols that dominate and ideologies that degrade his or her humanity. In John’s Gospel we read: “Everyone who commits sin is a slave to sin” (Jn 8:34).

Jesus says to everyone: “Repent and believe in the Gospel” (Mk 1:15). At the origin of every genuine conversion there is God looking upon the sinner. It is a look that becomes a search filled with love; a passion, even that of the Cross; a will to pardon that, showing the guilty one the esteem and love in which he or she is still held, in contrast to the disorder in which they are plunged, calls for the decision to change their way of life. This is the case of Levi (cf. Mk 2:13-17), of Zacchaeus (cf. Lk 19:1-10), of the woman taken in adultery (cf. Jn 8:1-11), of the thief (cf. Lk 23:39-43), of the Samaritan woman (cf. Jn 4:1-30): “Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it” (Redemptor Hominis, 10). The human being who has discovered and experienced the God of mercy and pardon can live only in a state of being continually converted to God (cf. Dives in Misericordia, 13).

“Go and do not sin again” (Jn 8:11): the pardon is given freely, but the person is invited to respond with a serious commitment to renewal of life. God knows his creatures too well! He is not unaware that an ever greater manifestation of his love will finally arouse in the sinner disgust for the sin. So God’s love is acted out in a continual offer of pardon.

How eloquent is the parable of the prodigal son! From the moment the son leaves home, the father lives in a state of anxiety: he waits, hopes, scans the horizon. He respects the son’s freedom, but he suffers. And when the son decides to return, the father sees him in the distance and goes to meet him, clasps him tightly in his arms and joyfully gives the order: “Put the ring on his finger – symbol of covenant – bring the best robe and put it on him – symbol of new life – put shoes on his feet – symbol of dignity regained – and let us make merry, for this my son was dead, and is alive again; he was lost, and is found!” (cf. Lk 15:11-32).

5. Before ascending to the Father, Jesus entrusted to his Church the ministry of reconciliation (cf. Jn 20:23). So, a repentance that is only interior does not suffice in order to obtain God’s pardon. Reconciliation with God is obtained through reconciliation with the ecclesial community. So, acknowledgment of sin is made through a concrete sacramental gesture: repentance and confession of the sins, with the intention of amendment, in presence of the Church’s minister.

Today, unfortunately, the more people lose the sense of sin the less they have recourse to the pardon of God. This is the cause of many of the problems and difficulties of our time. This year, I invite you to rediscover the beauty and the wealth of grace in the sacrament of Penance by carefully rereading the parable of the prodigal son, where what is stressed is not so much the sin as the tenderness of God and his mercy. Listening to the Word in an attitude of prayer, contemplation, wonder and certainty, say to God : “I need you, I count on you in order to exist and to live. You are stronger than my sin. I believe in your power over my life, I believe that you are able to save me just as I am now. Remember me. Pardon me!”

Look at yourselves from “within”. Before being against a law or a moral norm, sin is against God (cf. Ps 50 [51],6), against your brothers and sisters and against yourselves. Stand in front of Christ, only Son of the Father and model for all brothers and sisters. He alone shows us what we must be in relation to the Father, to our neighbour, to society, in order to be at peace with ourselves. He shows this through the Gospel, which is one with Jesus Christ. Faithfulness to one is the measure of faithfulness to the other.

Approach trustfully the sacrament of Confession: with the confession of sins you will show that you want to acknowledge infidelity and to put an end to it; you will admit the need for conversion and reconciliation, in order to find again the peace and fruitfulness of being children of God in Christ Jesus; you will express solidarity with the brothers and sisters who also undergo the trial of sin (cf. Catholic Church Catechism, 1445).

Finally, receive with a grateful heart the absolution given by the priest. This is the moment when the Father pronounces over the repentant sinner the life-giving word: “This my son is alive again!” The Source of love regenerates and makes us capable of overcoming egoism and of loving again, with greater intensity.

6. “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbour as yourself. On these two commandments depend all the Law and the Prophets” (Mt 22: 37-40). Jesus does not say that the second commandment is identical with the first, but that it is “like it”. So the two commandments are not interchangeable, as if we could automatically satisfy the commandment to love God by observing that to love our neighbour, or viceversa. Each has its own consistency, and they must both be observed. But Jesus puts them side by side to make it clear for everyone that they are closely connected. It is impossible to observe one without practicing the other. “Their inseparable unity is attested to by Christ in his words and by his very life: his mission culminates in the Cross of our Redemption, the sign of his indivisible love for the Father and for humanity” (Veritatis Splendor, 14).

To know whether we truly love God, we have to see whether we seriously love our neighbour. And if we want to test the quality of love for our neighbour, we have to ask ourselves whether we truly love God. Because “he who does not love his brother whom he has seen, cannot love God whom he has not seen” (1Jn 4:20); and “by this we know that we love the children of God, when we love God and obey his commandments” (1Jn 5:2).

In the Apostolic Letter Tertio Millennio Adveniente, I exhorted Christians to “lay greater emphasis on the Church’s preferential option for the poor and the outcast” (n. 51). This is a “preferential”, not an exclusive option. Jesus invites us to love the poor, because they should be given special attention precisely because of their vulnerability. As is well known, they are more and more numerous, even in the so-called rich countries, in spite of the fact that the goods of this world are meant for everyone! Every situation of poverty is a challenge to each one’s Christian charity. This charity, however, must become also social and political commitment, because the problem of poverty in the world depends on concrete situations that must be changed by men and women of good will, builders of the civilization of love. They are “structures of sin” that cannot be overcome without cooperation from everyone, in readiness to “lose oneself” for the sake of the other rather than exploiting him, to “serve” instead of oppressing him (cf. Sollicitudo Rei Socialis, 38).

Dear young people, I invite you especially to take concrete initiatives of solidarity and sharing alongside and with those who are poorest. Participate generously in one or another of the projects through which, in the different countries, others of your contemporaries are involved in gestures of fraternity and solidarity. This will be a way of “restoring” to the Lord in the persons of the poor at least something of all He has given to you who are more fortunate. It can also give immediate visible expression to a fundamental option: to give your life a definite orientation towards God and for others.

7. Mary sums up in her person the whole mystery of the Church. She is “the highly favoured daughter of the Father” (Tertio Millennio Adveniente, 54), who freely accepted and readily responded to the gift of God. “Daughter” of the Father, she merited to become the Mother of his Son: “Let it be to me according to your word” (Lk 1:37). She is the Mother of God, because she is perfectly daughter of the Father.

In her heart there is no desire other than that of helping Christians in their commitment to live as children of God. As a most tender mother, she constantly leads them to Jesus, so that, following him, they may learn to develop their relation with the Father in heaven. As at the wedding in Cana, she invites them to do whatever he tells them (cf. Jn 2:5), for she knows that this is the way to reach the house of “the Father of mercies” (cf. 2Cor 1:3).

The XIV World Youth Day, which will be held this year in the local Churches, is the last before the great appointment of the Jubilee. It has therefore particular significance in the preparation for the Holy Year 2000. I pray that for each one of you it may be the occasion for a renewed encounter with the Lord of life and with his Church.

To Mary I entrust your journeying, and I ask her to make your hearts ready to receive the grace of the Father, so that you may become witnesses to his love.

With these sentiments, wishing you a year rich in faith and in evangelical commitment, I bless you all from my heart.

From the Vatican, 6 January 1999, Solemnity of the Lord’s Epiphany.

[Pope John Paul II, Message XIV WYD]

Fear is one of the most terrible enemies of our Christian life. Jesus exhorts: “have no fear”, “fear not”. And Jesus describes three tangible situations that they will find themselves facing.

First and foremost the hostility of those who would like to stifle the Word of God, by sugar-coating it, watering it down, or by silencing those who proclaim it. In this case, Jesus encourages the Apostles to spread the message of salvation that He has entrusted to them. For the moment, He has transmitted it cautiously, somewhat covertly, among the small group of disciples. But they will utter his Gospel “in the light”, that is, openly; and will proclaim it “upon the housetops” — as Jesus says — that is, publicly.

The second difficulty that Christ’s missionaries will encounter is the physical threat against them, that is, direct persecution of them personally, to the point of being killed. This prophesy by Jesus is realized in every age: it is a painful reality, but it attests to the faithfulness of witnesses. How many Christians are persecuted even today throughout the world! They suffer for the Gospel with love, they are martyrs of our days. And we can say with confidence that they are more numerous than those of the earliest times: so many martyrs, just for the fact of being Christians.

[...] We should not allow ourselves to be frightened by those who seek to extinguish evangelizing power with arrogance and violence. Indeed, they can do nothing against the soul, that is, against communion with God: no one can take this away from disciples, because it is a gift from God. The only fear that a disciple should have is that of losing this divine gift, closeness, friendship with God, giving up living according to the Gospel, thereby acquiring moral death, which is the effect of sin.

Jesus indicates as the third type of test that the Apostles will have to face, the sensation, which some may feel, that God himself has abandoned them, remaining distant and silent. Here too, Jesus exhorts them not to fear, because even while experiencing these and other pitfalls, the life of disciples lies firmly in the hands of God who loves us and looks after us. They are like three temptations: to sugar-coat the Gospel, to water it down; second: persecution; and third: the feeling that God has left us alone. Even Jesus suffered this trial in the Garden of Olives and on the Cross: “Father, why have you forsaken me?”, Jesus asks. At times one feels this spiritual barrenness; we must not fear it. The Father takes care of us, because our value is great in His eyes. What matters is frankness, the courage of our witness, our witness of faith: “recognizing Jesus before men” and going forth doing good.

[Pope Francis, Angelus 21 June 2020]

(Jn 5:31-47)

«But I have a greater testimony than John» (Jn 5:36). «Jesus loved others in the Father, starting from the Father – and thus he loved them in their true being, in their reality» [Pope Benedict].

Jesus does not love the catwalks. The Son remains immersed in the Father: he does not receive support and glory from men nor from “perimeters”, because he is not impregnated with ‘normal’ expectations.

Predictable hopes delay the budding of the Kingdom, of its alternative caliber - in the living experience of further exchanges; in the completeness of being that belongs to us.

The pathology of reputation, of accredited beliefs and practices in accordance with the context, excludes the blow of wings. But every short and rigid perspective rejects God in the name of God.

Only what is not petrified testifies Christ the Lord, the likeness of the Father who doesn’t reject our eccentricities, because he wants to make them grow - recovering the flourishing opposites.

The same "bad moments" that crumble prestige are also a spring to activate ourselves and not to stagnate in the same situations as always; by regenerating, proceeding elsewhere.

In short, our Heaven is intertwined with the flesh that transmutes, with the earth and our dust: It’s inside and below, not behind the clouds or in manners.

In John there is often the aspect of trial (religious) court to which the story of Jesus was subjected.

Sometimes men's aspirations are strangely hinged on the need to recognize one another, whatever it takes. But in this way we always remain “the same as before”.

Our world... centered on the honor that’s received. Theme is: the «Glory» - which however becomes a dialogue between deaf.

«Doxa» in the Greek world means a manifestation of prestige, honor, esteem.

In Hebrew, the term Glory [Kabôd] indicates specific, qualitative ‘weight’ (and manifestation) of the transcendent.

So the ‘glory’ that man gives to God - so to speak - is the opposite of the Hellenist criterion: a humble and grateful recognition, of familiar and humanizing ‘weight’.

No one is called to artificial prestige and strength. The Glory of Jesus himself was only the awareness and confession of being sent by the Father.

Nothing else is due to us.

The failures that put fame in the balance serve to make us realize what we hadn’t noticed, therefore to deviate from a conformist destiny.

The Way in the Spirit is inspired by a dimension of Mystery and Freedom to be discovered: Exodus.

The cages [even "spiritual"] blame everyone who’s different, inculcate tormenting thoughts, curb the most fruitful oddities.

These frames don’t awaken creativity, on the contrary they anesthetize it according to an internal cliché: precisely where one takes «glory from each other» (v.44).

“Prisons” do not teach how to give life momentum in a personal way and at the right time; and even the rhythm does not modulate itself on the different inclinations, on their originality - unique richness, which prepares the unrepeatable and extravagant New.

In fact, the unilateral imprint doesn’t respect nature, so it reinforces what says it wants to drive away. A disaster for a life of meaning and witness in Christ.

The Lord had as his only daily worship - in fact - the void of social support (it did not accept his deviations) and the fullness of the dawning in the Father.

[Thursday 4th wk. in Lent, April 3, 2025]