Original Sin

(Jn 9:1-41)

The encyclical Fratelli Tutti invites us to take a perspective view that inspires decision and action: a new eye, filled with hope.

It 'speaks to us of a reality that is rooted in the depths of the human being, regardless of the concrete circumstances and historical conditioning in which he lives. It speaks to us of a thirst, an aspiration, a yearning for fulfilment, for a life lived to the full, for a measure of greatness, for that which fills the heart and lifts the spirit towards great things, such as truth, goodness and beauty, justice and love. [...] Hope is bold, it knows how to look beyond personal comfort, the small securities and compensations that narrow the horizon, to open up to great ideals that make life more beautiful and dignified" (n.55) [from a Greeting to young people in Havana, September 2015].

Having fled the Temple, Jesus encounters those excluded from the sacred precincts. He takes the opportunity to help us understand who the Eternal One is, and our own journey of faith, continuing the creative work of the Father.

For the princes of religion, going to the God of Israel depended on the fulfilment of the rules.

For the Son, the Father's coming to us does not proceed from the decrees chiselled out by the priestly class and which pursue a dead man: Moses (v. 29), but rather from the attitude towards the needy.

The Tao Te Ching [xii] says: 'The five colours blind the eye of man, the five notes deafen the ear of man, the five flavours dull the mouth of man, running and hunting enrage the heart of man'.

There are many influences that affect spontaneity from birth.

Consequently, these pressures hinder any simple solution to real problems [for which it would be enough to shift our gaze to the shadows, welcome them, and embrace them; to make room for new developments that call out to us].

The blindness alluded to in the passage is not only an existential characteristic of those who feel lost, but a constitutive condition of every woman and man: we do not always see what the right choices are.

This is why in the early centuries the newly baptised were also called 'the enlightened'.

In many aspects of life, before their conversion they were like blind people, groping their way forward - because they were bombarded and crippled by the outside society.

We realise that the journey of Faith is first and foremost a love story, but also an ever clearer 'seeing', an 'opening of the eyes' to the whole of reality - until we acquire a clear and personal judgement.

Does everyone do things in a certain way? Jesus does not want people to be like sheep, who can only see a few metres ahead and stay together, so that wherever the first one goes, the others follow, keeping close together and preventing any agile movement outside the norm.

Being a figure of the human, creaturely situation, the protagonist of the Gospel passage has no name, because being born with a defect of vision and orientation unites us.

It is not a fault, but a condition.

If you like, it is the simple way, in keeping with our limited experience, in which the Master and Lord tells of original sin - which is not "sin" and is not "original".

Jesus never deals with that memorised catechism.

Instead, he proposes that we open our eyes wide, so that our 'mud' and his Breath can unleash the blossoming, the creation of a regenerated wayfarer.

The ancient man did not know where to go: Who will open his eyes and make him live as an authentic creature? And what is the substance of the new man, reborn from the Light?

The religious leaders take no joy in the healing of humanity (vv. 16ff). 

Jesus, on the other hand, adds to the dose: once we have been sent to Life in the Spirit, symbolised here by Water, the Master leaves the scene.

The false spiritual guides were only interested in preserving their institution and position, their 'sound doctrine' and all the trappings.

They claim to still be considered 'the light of the people', 'guides of the blind' - in reality, they themselves are the first to be 'blinded' or unwilling to 'see' the real and beneficial action of the Creator (vv. 39-41).

In short, in order to grow, we must walk on our own two feet.

God is not a paternalist who is always there sticking his nose into everything: he wants us to be free [only then are we capable of loving].

Enough with the little children who only become big children. There are still many doors to open; many thresholds to cross.

The world of the past or of the elites defends itself by any means necessary, resorting to the usual intimidation tactics. Don't worry: these are not signs of strength, but of imminent defeat.

First interrogation:

The neighbours do not recognise him. He looks like him, but it can't be him... Those around him remain perplexed.

For example: why doesn't he think about his career, why doesn't he live off his position... and so on.

And why doesn't he keep his mouth shut and get himself recommended?

The former blind man says, 'I am' (v. 9), that is, in his restored humanity, he claims his divine condition.

When we encounter Christ, his prophetic dignity is transmitted to all those who welcome his Person.

Shyness is transformed into an ever-renewed attitude of fullness.

Second interrogation:

The craftsmen of light are the first enemies of Light.

Hostage to their own prejudices and common idolatrous beliefs, they imagine that if anyone dared not to bow down to their 'sacred' dispositions, they certainly would not come from God.

In reality, those who do not come from God are precisely those who stifle life and do not rejoice in it.

In a faith free from nomenclatures, chains, manners, fashions, and conformist religiosity, having one's own opinion means beginning the Exodus.

Without the imprimatur of the masters of souls, here we free ourselves from oppression.

And we aim for the Land of Freedom - because women and men have realised what honour and Dream they are called to.

Thus, they change their criteria of judgement: the absolute and non-negotiable principle is no longer observance of canon law or a disembodied ideology, but the concrete good of real man (not the fake one).

The authorities who guard custom or their social 'election' are even annoyed that someone is opening their eyes without authorisation.

What is this story of a wretch who was once a devoted and obedient son, who followed the veteran leaders in everything... but now 'sees' differently from the club of leaders and shows independence of judgement?

Third question:

Even his parents seem to be afraid of healing.

In truth, they are concerned that the 'authorities' threaten without ceremony those who do not conform to established dictates.

Being expelled from the synagogue meant becoming an outcast: civil death.

Even today, this is still the case for those who live in a highly religious, unilateral, structured, monopolistic provincial environment.

There is little to joke about with those who know how to use religion as a social weapon. Either you are with us, or you and your family are out.

Unfortunately, real power in the territory often intimidates and 'blinds' even those who have to suffer it.

Fourth interrogation:

'Give glory to God!' (v. 24) - that is, 'admit that you were wrong and you will see that we will find a way to agree'.

But those who have received the gift of Light do not stop, becoming increasingly confident, mature and decisive.

That is why he continues to say 'I do not know' - while the leaders solemnly affirm: 'We know!' remaining blind.

For the masters of the official cult, their authority is something indisputable, so they feel entitled to treat the person (who is not in line) as a heretic.

They move from insults to violence: a typical style, perhaps we know something about it.

But now the man 'sees', and is finally emancipated.

Excluded from the institution (v. 34) just like the Lord (Jn 8:59), now he is truly a Person. Because he begins to consider his experience more valid than the judgement of the official spiritual guides.

It is the primacy of naturalness and personal conscience over doctrine, roles, image, standard or dominant thinking, and codes - which are no longer able to communicate life. And that is what matters.

In fact, even if he is not well regarded by the world of false masters, conditioners and dirigistes, now it is Christ who seeks him and stands by his side (v. 35). Unconditionally.

In other words, if the leaders have branded you as profane, know that those who are truly excommunicated by God are those who do not care about respecting the intelligence of others - and they are precisely those who are not interested in goodness.

Our instinctive and genuine common sense surpasses both fixed opinions and glamorous, current, à la page convictions.

In this way, we overlook all the false doctrines that prevent us from reading the signs of the times and the events of our own history.

Cast out from the devout or influential circle, the 'born blind' - afflicted by such insecurity, malformation, 'original sin' - will find virtue in its fullness.

Finally putting the routine that makes everything banal, flat, automatic... in the background, he no longer flees.

He understands the importance of variation that disrupts plans. It makes them unique.

With new personal energy, he faces the unexpected: the life of Love that he realises, and knows how to turn the page.