To see in the night and believe for love
John 20:1-9

1. Let us invoke the Holy Spirit

Lord Jesus Christ, today Your light shines in us, source of life and joy. Send the Spirit of love and truth, so that, like Mary Magdalene, Peter and John, we too may discover and interpret in the light of the Word, the signs of Your divine presence in our world. May we welcome these signs in faith that we may always live in the joy of Your presence among us, even when all seems to be shrouded in the darkness of sadness and evil.

2. The Gospel

a) A key to the reading:

For John the Evangelist, the resurrection of Jesus is the decisive moment in the process of His glorification, inextricably linked with the first phase of this glorification, His passion and death.
The event of the resurrection is not described in the spectacular and apocalyptic details of the synoptic Gospels. For John, the life of the Risen One asserts itself silently, in the discreet and irresistible power of the Spirit.
The state of the faith of the disciples is announced, "While it was still dark" and begins through the vision of the material signs that recall the Word of God. Jesus is the great protagonist of the story, but He does not appear personally.

b) The text:

 On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them, "They have taken the Lord from the tomb, and we don't know where they put him." So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; he bent down and saw the burial cloths there, but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. For they did not yet understand the Scripture that he had to rise from the dead.

c) A subdivision of the text for a better understanding:

Verse 1: introduction and events prior to the situation;
Verse 2: Mary’s reaction and the first announcement of the newly discovered fact;
Verses 3-5: the immediate reaction of the disciples and the interaction among them.
Verses 6-7: verification of the event announced by Mary;
Verses 8-9: the faith of the other disciple and its relationship to the Sacred Scriptures.

3. A moment of interior and exterior silence

to open our hearts and make room within for the Word of God:
- A slow re-reading of the whole passage;
- I too am in the garden: the empty sepulchre is before my eyes;
- I allow Mary Magdalene’s words to echo within me;
- I too run with her, Peter and the other disciple;
- I allow myself to be immersed in the joyful wonder of faith in Jesus Christ, even though, like them, I do not see Him with my bodily eyes.

4. The gift of the Word to us

* Chapter 20 in John: This is quite a fragmented text where it is clear that the editor has intervened several times to put the stress on some themes and to unify the various texts received previously from (at least three) preceding sources.

* The day after the Sabbath: it is "the first day of the week" and, in Christian circles, inherits the sacredness of the Jewish Sabbath. For Christians it is the first day of the new week, the beginning of the new time, the memorial day of the resurrection called "the day of the Lord" (dies Domini).
Here and in verse 19, the Evangelist adopts an expression that is already traditional for Christians (e.g.: Mk 16:2, 9; Acts 20:7) and is older than the expression that later became characteristic of the first evangelisation: "the third day" (e.g.: Lk 24:7, 46; Acts 10:40; 1Cor 15:4).

* Mary Magdalene: This is the same woman as the one present at the foot of the cross with other women (19:25). Here she seems to be alone, but the words in verse 2 ("we do not know") show that the original story, worked on by the Evangelist, told of more women, as is true of the other Gospels (cf. Mk 16:1-3; Mt 28:1; Lk 23:55-24:1).
However the synoptics (cf. Mk 16:1; Lk 24:1), do not specify the reason for her visit to the sepulchre, seeing that it implied that the rite of burial had already been carried out (19:40); perhaps, the only thing missing is the funereal lamentation (cf. Mk 5:38). In any case, the fourth Evangelist reduces to a minimum the story of the discovery of the empty sepulchre so as to focus the attention of the reader on what comes after.

* Early, while it was still dark: Mark (16:2) says something different, but from both we understand that it was the very early hours of the morning, when the light is very weak and still pale. Perhaps John stresses the lack of light in order to contrast symbolically the darkness - lack of faith and light - welcoming of the Gospel, of the resurrection.

* The stone had been taken away from the tomb: the Greek work is generic: the stone had been "taken away" or "removed" (different from: Mk 16:3-4).
The verb to "take away" recalls Jn 1:29: the Baptist points Jesus out as “Lamb who takes away the sin of the world". Perhaps the Evangelist wishes to recall the fact that this stone, "taken away," flung away from the sepulcher, is the material sign that death and sin have been "taken away" by the resurrection of Jesus?

* So she ran and went to Peter and the other disciple: Mary Magdalene runs to those who share her love for Jesus and her suffering for His atrocious death, now made worse by this new discovery. She turns to them, perhaps because they were the only ones who had not run away with the others and remained in contact with each other  (cf. 19:15, 26 - 27 ). She wants to share at least with them this final pain of the outrage committed against His body.
We see how Peter and the "beloved disciple" and Mary Magdalene are characterized by a special love that unites them with Jesus: it is indeed reciprocal love that makes them capable of sensing the presence of the loved person.

* The other disciple, the one whom Jesus loved: is someone who appears only in this Gospel and only beginning with chapter 13, when he exhibits great intimacy with Jesus and deep understanding with Peter (13:23-25). He appears at every decisive moment of the passion and of the resurrection of Jesus, but remains anonymous and many theories have been advanced on his identity. He is probably the anonymous disciple of the Baptist who follows Jesus together with Andrew (1:35, 40). Since the fourth Gospel never speaks of John the apostle, and keeping in mind that this Gospel recounts details clearly known to an eyewitness, the "disciple" has been identified with John the apostle. The fourth Gospel has always been attributed to him even though he may not have materially written it, yet the origin of this particular tradition is that this Gospel and other writings are attributed to John. This also explains why he is someone who is somewhat idealized.
"The one whom Jesus loved": It is clear that this is an addition, not from the apostle, who would not have dared boast of having such a close relationship with the Lord, but from His disciples who wrote most of the Gospel and who coined this expression after reflection on the clearly privileged love between Jesus and him (cf. 13:25; 21:4, 7). Where we read the simpler expression "the other disciple" or "the disciple", obviously the editors did not make the same addition.

* They have taken the Lord out of the tomb: these words, which recur in verses 13 and 15, show that Mary was afraid that body-snatchers had taken the body, a thing common then, so much so that the Roman Emperor had to promulgate severe decrees to check this phenomenon. In Matthew (28:11-15), the chief priests use this possibility to discredit the resurrection of Jesus and, eventually, to justify the lack of intervention on the part of the soldiers who guarded the tomb.

* The Lord: the title "Lord" implies an acknowledgement of divinity and evokes divine omnipotence. That is why this term was used by Christians for the risen Jesus. Indeed, the fourth Evangelist uses this term only in Paschal stories (see also 20:13).

* We do not know where they have laid Him: these words recall what happened to Moses, whose place of burial was unknown (Deut 34:10). Another implicit reference is to the words of Jesus Himself when He says that it is impossible to know where He is going (7:11, 22; 8:14, 28, 42; 13:33; 14:1-5; 16:5).

* They both ran, but the other disciple outran Peter…but he did not go in: This passage shows the anxiety that these disciples were living through.
The fact that the "other disciple" stopped is more than just a gesture of politeness or respect towards someone older; it is the tacit acknowledgement that Peter, within the apostolic group, held a place of pre-eminence, even though this is not stressed. It is, therefore, a sign of communion. This gesture could also be a literary device to move from the event in terms of faith in the resurrection to the following and peak moment in the story.

It is also possible that it shows hesitation or fear. As their faith was under strain at this moment, there may have been a hesitation when confronted with confirming the situation one way or the other. Would there be something to further chip at his faith or not? It could be a confirmation of what they had hoped, or nothing at all.

* The linen cloths lying and the napkin…rolled up in a place by itself: although the other disciple did not go in, he had already seen something. Peter, crossing the entrance of the sepulchre, discovers the proof that no theft of the body took place: no thief would have wasted time to unfold the body, spread the cloths in an orderly fashion (on the ground would be translated better by "spread out" or "laid carefully on the floor") and then to roll up the napkin in a place by itself. Such an operation would have been complicated also because the oils with which the body had been anointed (especially myrrh) acted like glue, causing the cloths to stick perfectly and solidly to the body, almost as what happened to mummies. Besides, the napkin is folded; the Greek verb can also mean "rolled," or it could indicate that that piece of light cloth had, in large part, preserved the form of the face over which it had been placed, almost like a mortuary mask. The cloths are the same as those cited in Jn 19:40.
Everything is in order in the sepulchre, even though the body of Jesus is not there, and Peter was well able to see inside the sepulchre because the day was breaking. Different from Lazarus (11:44), then, Christ rises, abandoning completely His funerary trappings. Ancient commentators note that, in fact, Lazarus had to use the cloths again for his definitive burial, while Christ had no further use of them because He was not to die again (cf. Rm 6:9).

* Peter…saw…the other disciple…saw and believed: at the beginning of the story, Mary Magdalene also "saw". Although some translations use the same verb, the original text uses three different verbs (theorein for Peter; blepein for the other disciple and Mary Magdalene; idein, here, for the other disciple), allowing us to understand that there is a growth in the spiritual depth of this "seeing" that, in fact, culminates in the faith of the other disciple.
The anonymous disciple had certainly not seen anything other than what Peter had observed. Perhaps he interprets what he sees differently from others because of the special relationship of love he had with Jesus (Thomas’ experience is emblematic, 29:24-29). In any case, as indicated by the tense of the Greek verb, his is still an initial faith, so much so that he cannot find ways of sharing this experience with Mary Magdalene or Peter or any of the other disciples (there is no further reference to this).
However, for the fourth Evangelist the double "see and believe" is quite meaningful and refers exclusively to faith in the resurrection of the (cf. 20:29), because it was impossible to believe truly before the Lord had died and risen (cf. 14:25-26; 16:12-15). The double vision-faith, then, characterizes the whole of this chapter, and "the beloved disciple" is presented as a model of faith who succeeds in understanding the truth about God through material (cf. also 21:7).

* As yet they did not know the Scripture: this obviously refers to all the other disciples. Even for those who had lived close to Jesus, it was difficult to believe in Him. For them, as for us as well, the only gateway that allows us to cross the threshold of authentic faith is knowledge of the Scriptures (cf. Lk 24:26-27; 1Cor 15:34; Acts 2:27-31) in the light of the events of the resurrection.

5. A few questions to direct our reflection and its practice

a) What, in the concrete, does it mean for us "to believe in Jesus the Risen One"? What difficulties do we encounter? Does the resurrection solely concern Jesus or is it really the foundation of our faith?
b) The relationship that we see between Peter, the other disciple and Mary Magdalene is clearly one of great communion in Jesus. In what persons, realities, or institutions do we today find this same understanding of love and the same "common union" founded on Jesus? Where can we read the concrete signs of the great love for the Lord and "His own" that inspired all the disciples?
c) We see three levels of growth in faith here: Mary, who sees but does not go deeper and instead asks for help to learn more, the other disciple, who is energetic and enthusiastic, yet stops short of totally being immersed in the truth, and Peter, who goes in entirely, to be fully involved in the truth within. These can represent different levels in the growth of one's faith as well. Where am I in this and who best represents my approach to being fully involved in the Lord?

6. Let us pray asking for grace and praising God

A hymn taken from the letter of Paul to the Ephesians (paraphrase of 1:17-23).

The God of our Lord Jesus Christ, the Father of glory,
may give you a spirit of wisdom and of revelation
in the knowledge of Him,
having the eyes of your hearts enlightened,
that you may know what is the hope to which He has called you,
what are the riches of His glorious inheritance in the saints,
and what is the immeasurable greatness of His power
in us who believe, according to the working of His great might
which He accomplished in Christ when He raised Him from the dead
and made Him sit at His right hand in the heavenly places,
far above all rule and authority and power and dominion,
and above every name that is named,
not only in this age but also in that which is to come;
and He has put all things under His feet
and has made Him the head over all things for the church,
which is His body,
the fullness of Him who fills all in all.

7. Closing prayer

The liturgical context is of great importance in praying this Gospel and the event of the resurrection of Jesus, which is the hub of our faith and of our Christian life. The sequence that characterizes the Eucharistic liturgy of today and of the whole week leads us to praise the Father and the Lord Jesus.

Christians, to the Paschal Victim
Offer sacrifice and praise.
The sheep are ransomed by the Lamb;
and Christ, the undefiled
has sinners to His Father reconciled.
Death with life contended:
Combat strangely ended!
Life’s own Champion, slain,
Yet lives to reign.
Tell us Mary:
say what you see upon the way.
The tomb the living did enclose;
I saw Christ’s glory as He rose!
The angels there attesting;
Shroud with grave-clothes resting.
Christ, my hope, has risen:
He goes before you into Galilee.
That Christ is truly risen from the dead
we know.
Victorious king,
your mercy show.

We may conclude our prayer also with this lively invocation by a contemporary poet, Marco Guzzi:

Love, Love, Love!
I wish to feel, live and express all this Love,
Which is a joyful commitment in the world
and a happy contact with the others.
Only You free me, only You release me.
And the snows fall to water
the greenest of valleys in creation.

The Passion and Death of Jesus according to Mark

The final defeat as a new call

Mark 14:1 - 15:47

1. Opening prayer

Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.

2. A reading of the Passion and Death of Jesus according to Mark

a) A key to the reading:

Generally, when we read the story of the passion and death, we look at Jesus and the suffering He had to endure. But it is worthwhile, at least once, to also look at the disciples and see how they reacted to the cross and how the cross impacted on their lives, for the cross is a measure for comparison!
Mark writes for the communities of the 70’s. Many of these communities, whether in Italy or Syria, were going through their own passion. They were faced with the cross in many ways. They had been persecuted at the time of Nero in the 60’s and many had died, devoured by wild beasts. Others had betrayed, denied or abandoned their faith in Jesus, like Peter, Judas and other disciples. Others asked themselves: “Can I bear persecution?” Others were tired after persevering through many trials without any results. Among those who had abandoned their faith, some asked themselves whether it was possible to rejoin the community. They wanted to start their journey again, but did not know if it was possible to rejoin. A cut branch has no roots! They all needed new and strong reasons to restart their journey. They were in need of a renewed experience of the love of God, one that surpassed their human errors. Where could they find this?
For them, as for us, the answer is in chapters 14 to 16 of Mark’s Gospel, which describe the passion, death and resurrection of Jesus, the time of the greatest defeat of the disciples and, in a hidden way, their greatest hope. Let us look into the mirror of these chapters to see how the disciples reacted to the Cross and how Jesus reacts to the infidelity and weaknesses of the disciples. Let us try to discover how Mark encourages the faith of the community and how he describes the one who is truly a disciple of Jesus.

b) Looking into the mirror of the Passion to know how to be a faithful disciple

* Mark 14:1-9: Introduction to the story of the passion and death of Jesus

The Passover and the Feast of Unleavened Bread were to take place in two days' time. So the chief priests and the scribes were seeking a way to arrest him by treachery and put him to death. They said, "Not during the festival, for fear that there may be a riot among the people."When he was in Bethany reclining at table in the house of Simon the leper, a woman came with an alabaster jar of perfumed oil, costly genuine spikenard. She broke the alabaster jar and poured it on his head. There were some who were indignant. "Why has there been this waste of perfumed oil? It could have been sold for more than three hundred days' wages and the money given to the poor." They were infuriated with her. Jesus said, "Let her alone. Why do you make trouble for her? She has done a good thing for me. The poor you will always have with you, and whenever you wish you can do good to them, but you will not always have me. She has done what she could. She has anticipated anointing my body for burial. Amen, I say to you, wherever the gospel is proclaimed to the whole world, what she has done will be told in memory of her."

Mark 14:1-2: The conspiracy against Jesus.
At the end of His missionary activity, Jesus goes to Jerusalem and is expected by those who hold power: the Priests, Elders, Scribes, Pharisees, Sadducees, Herodians and Romans. They control the situation.... they will not allow Jesus, a carpenter from the interior of Galilee, to provoke disorder. They had already decided to put Jesus to death (Mk 11:18; 12:12). Jesus was a condemned man. Now, what He himself had foretold to His disciples will happen: “The Son of Man is destined to be put to death” (cf. Mk 8:31; 9:31; 10:33). This is the background to the story of the passion that follows.
The story of the passion will show that the true disciple who accepts to follow Jesus, the Messiah Servant, and who accepts to dedicate his or her life to the service of his or her brothers and sisters, must take up the cross and follow Jesus. If the story of the passion emphasizes defeat and failure, this is not so as to discourage the readers. On the contrary, it is rather to stress that the welcoming and loving of Jesus is stronger than the defeat and failure of the disciples!

Mark 14:3-9: A faithful disciple.
A woman, whose name is not mentioned, anoints Jesus with an expensive perfume (Mk 14:3). The disciples criticize this gesture. They think it is a waste (Mk 14:4-5). But Jesus defends her: “Why are you upsetting her? What she has done for Me is a good work… she has anointed My body beforehand for its burial” (Mk 14:6.8). In those days, those who died crucified were neither buried nor could they be embalmed. Knowing this, the woman anticipates and anoints the body of Jesus before His sentence and crucifixion. This gesture shows that she accepts Jesus as the Messiah Servant who will die on the cross. Jesus understands the gesture of the woman and approves of it. Earlier, Peter had rejected the idea of a Crucified Messiah (Mk 8:32). This anonymous woman is the faithful disciple, model for His disciples who had understood nothing. This model is for all, “throughout all the world” (Mk 14:9).

* Mark 14:10-31: The disciples’ attitude towards the Cross

Then Judas Iscariot, one of the Twelve, went off to the chief priests to hand him over to them. When they heard him they were pleased and promised to pay him money. Then he looked for an opportunity to hand him over. On the first day of the Feast of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, "Where do you want us to go and prepare for you to eat the Passover?" He sent two of his disciples and said to them, "Go into the city and a man will meet you, carrying a jar of water. Follow him. Wherever he enters, say to the master of the house, 'The Teacher says, "Where is my guest room where I may eat the Passover with my disciples?" 'Then he will show you a large upper room furnished and ready. Make the preparations for us there. "The disciples then went off, entered the city, and found it just as he had told them; and they prepared the Passover. When it was evening, he came with the Twelve. And as they reclined at table and were eating, Jesus said, "Amen, I say to you, one of you will betray me, one who is eating with me. "They began to be distressed and to say to him, one by one, "Surely it is not I?" He said to them, "One of the Twelve, the one who dips with me into the dish. For the Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born. "While they were eating, he took bread, said the blessing, broke it, and gave it to them, and said, "Take it; this is my body." Then he took a cup, gave thanks, and gave it to them, and they all drank from it. He said to them, "This is my blood of the covenant, which will be shed for many. Amen, I say to you, I shall not drink again the fruit of the vine until the day when I drink it new in the kingdom of God. "Then, after singing a hymn, they went out to the Mount of Olives. Then Jesus said to them, "All of you will have your faith shaken, for it is written: I will strike the shepherd, and the sheep will be dispersed. But after I have been raised up, I shall go before you to Galilee. "Peter said to him,"Even though all should have their faith shaken, mine will not be. "Then Jesus said to him, "Amen, I say to you, this very night before the cock crows twice you will deny me three times. "But he vehemently replied," Even though I should have to die with you, I will not deny you." And they all spoke similarly.

Mark 14:10-11. Judas decides to betray Jesus.
In complete contrast with the woman, Judas, one of the twelve, decides to betray Jesus and conspires with the enemies who promise him money. Judas goes on living with Jesus, with the sole objective of finding an occasion to hand Jesus over. When Mark was writing his Gospel, there were disciples who were waiting for the right moment to leave the community that was the cause of their persecution. Or, perhaps, they were waiting for the moment to draw some advantage by handing over their companions.

Mark 14:12-16. Preparation for the Paschal Supper.
Jesus knows that He will be betrayed. But, in spite of the betrayal by a friend, He lives the Paschal Supper in a fraternal atmosphere with His disciples. He must have spent a lot of money for the hall, “the large upper room furnished with couches” (Mk 14:15), because this was the eve of Passover. The city was full of people because of the feast. It was difficult to find and reserve a place.

Mark 14:17-21. The announcement of Judas’ betrayal.
Together for the last time, Jesus announces that one of His disciples will betray Him, “one of you eating with me!” (Mk 14:18). This manner of speaking by Mark emphasizes the contrast. For Jews, eating together, the sharing of the table, was the greatest expression of intimacy and trust. Thus, in three lines, Mark conveys the following message to his readers: the betrayal will take place at the hands of a close friend, but the love of Jesus is greater than the betrayal!

Mark 14:22-25. The Eucharist, the celebration of the Paschal Supper.
During the celebration, Jesus shares something. He shares bread and wine, an expression of the giving of himself and invites His friends to take His body and His blood. The Evangelist places this gesture of giving (Mk 14:22-25) between the announcement of the betrayal (Mk 14:17-21) and the flight and the denial (Mk 14:26-31). Thus, he emphasizes the contrast between the gesture of Jesus and that of the disciples, he brings out for the community of his time and for all of us the immense gratuitousness of the love of Jesus that overcomes the betrayal, the denial and the flight of His friends.

Mark 14:26-28. The announcement of the flight of all.
After supper, as He was on His way with the disciples to the mount of Olives, Jesus announces that they would all abandon Him. They will flee and disperse! But even then He says: “After My resurrection I shall go before you into Galilee!” (Mk 14:28) They fall away from Jesus, but Jesus does not fall away from them. He goes on waiting for them in the same place, in Galilee, where three years before He had first called them. The certainty of the presence of Jesus in the life of a disciple is stronger than abandonment or flight! It is always possible to come back.

Mark 14:29-31. The announcement of Peter’s denial.
Simon, called Cephas (rock), is anything but rock. He already had been “a stumbling block” (Mt 16:23) and Satan for Jesus (Mk 8:33), and now he pretends to be the most faithful disciple of all. “Even if all fall away, I will not!” (Mk 14:29). But Jesus says: Peter, you will be the first to deny Me, even before the cockcrow!

* Mark 14:32-52: The attitude of the disciples in the Garden of Olives

Then they came to a place named Gethsemane, and he said to his disciples,"Sit here while I pray."He took with him Peter, James, and John, and began to be troubled and distressed. Then he said to them, "My soul is sorrowful even to death. Remain here and keep watch. "He advanced a little and fell to the ground and prayed that if it were possible the hour might pass by him; he said, "Abba, Father, all things are possible to you. Take this cup away from me, but not what I will but what you will. "When he returned he found them asleep. He said to Peter, "Simon, are you asleep? Could you not keep watch for one hour? Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak. "Withdrawing again, he prayed, saying the same thing. Then he returned once more and found them asleep, for they could not keep their eyes open and did not know what to answer him. He returned a third time and said to them, "Are you still sleeping and taking your rest? It is enough. The hour has come. Behold, the Son of Man is to be handed over to sinners. Get up, let us go. See, my betrayer is at hand. "Then, while he was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd with swords and clubs who had come from the chief priests, the scribes, and the elders. His betrayer had arranged a signal with them, saying, "The man I shall kiss is the one; arrest him and lead him away securely. "He came and immediately went over to him and said, "Rabbi." And he kissed him. At this they laid hands on him and arrested him. One of the bystanders drew his sword, struck the high priest's servant, and cut off his ear. Jesus said to them in reply, "Have you come out as against a robber, with swords and clubs, to seize me? Day after day I was with you teaching in the temple area, yet you did not arrest me; but that the Scriptures may be fulfilled. "And they all left him and fled. Now a young man followed him wearing nothing but a linen cloth about his body. They seized him, but he left the cloth behind and ran off naked.

Mark 14:32-42. The attitude of the disciples during Jesus’ agony.
In the Garden, Jesus begins His agony and asks Peter, James and John to pray for Him. He is sad and begins to be afraid, He seeks the support of His friends. But they fall asleep. They are not able to watch an hour with Him. And this three times! Again, we see an immense contrast between the attitude of Jesus and that of the three disciples! It is here in the Garden and at the time of the agony of Jesus that the courage of the disciples disintegrates. It is also a sign that the disciples didn’t fully understand what was to happen.

Mark 14:43-52. The attitude of the disciples when Jesus was arrested
When night fell, the soldiers led by Judas come. The kiss, a sign of friendship and love, becomes the sign of betrayal. Judas lacks the courage to face his betrayal. He hides it! During His arrest, Jesus stays calm, master of the situation. He tries to read the meaning of what is happening: “This is to fulfill the scriptures!” (Mk 14:49) But all the disciples left Him and fled (Mk 14:50). No one stayed. Jesus was alone!

* Mark 14:53-15,20: The trial: different conflicting views of the Messiah.

They led Jesus away to the high priest, and all the chief priests and the elders and the scribes came together. Peter followed him at a distance into the high priest's courtyard and was seated with the guards, warming himself at the fire. The chief priests and the entire Sanhedrin kept trying to obtain testimony against Jesus in order to put him to death, but they found none. Many gave false witness against him, but their testimony did not agree. Some took the stand and testified falsely against him, alleging, "We heard him say, 'I will destroy this temple made with hands and within three days I will build another not made with hands.'"Even so their testimony did not agree. The high priest rose before the assembly and questioned Jesus, saying, "Have you no answer? What are these men testifying against you?"But he was silent and answered nothing. Again the high priest asked him and said to him,"Are you the Christ, the son of the Blessed One?"Then Jesus answered, "I am; and 'you will see the Son of Man seated at the right hand of the Power and coming with the clouds of heaven.'"At that the high priest tore his garments and said,"What further need have we of witnesses? You have heard the blasphemy. What do you think?"They all condemned him as deserving to die. Some began to spit on him. They blindfolded him and struck him and said to him, "Prophesy!"And the guards greeted him with blows. While Peter was below in the courtyard, one of the high priest's maids came along. Seeing Peter warming himself, she looked intently at him and said,"You too were with the Nazarene, Jesus."But he denied it saying,"I neither know nor understand what you are talking about."So he went out into the outer court. Then the cock crowed. The maid saw him and began again to say to the bystanders,"This man is one of them."Once again he denied it. A little later the bystanders said to Peter once more,"Surely you are one of them; for you too are a Galilean."He began to curse and to swear,"I do not know this man about whom you are talking."And immediately a cock crowed a second time. Then Peter remembered the word that Jesus had said to him,"Before the cock crows twice you will deny me three times."He broke down and wept. As soon as morning came, the chief priests with the elders and the scribes, that is, the whole Sanhedrin held a council. They bound Jesus, led him away, and handed him over to Pilate. Pilate questioned him,"Are you the king of the Jews?"He said to him in reply, "You say so."The chief priests accused him of many things. Again Pilate questioned him,"Have you no answer? See how many things they accuse you of."Jesus gave him no further answer, so that Pilate was amazed. Now on the occasion of the feast he used to release to them one prisoner whom they requested. A man called Barabbas was then in prison along with the rebels who had committed murder in a rebellion. The crowd came forward and began to ask him to do for them as he was accustomed. Pilate answered,"Do you want me to release to you the king of the Jews?"For he knew that it was out of envy that the chief priests had handed him over. But the chief priests stirred up the crowd to have him release Barabbas for them instead. Pilate again said to them in reply,"Then what do you want me to do with the man you call the king of the Jews?"They shouted again, "Crucify him."Pilate said to them, "Why? What evil has he done?"They only shouted the louder, "Crucify him."So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified. The soldiers led him away inside the palace, that is, the praetorian, and assembled the whole cohort. They clothed him in purple and, weaving a crown of thorns, placed it on him. They began to salute him with, All Hail, King of the Jews!"and kept striking his head with a reed and spitting upon him. They knelt before him in homage. And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him.

Mark 14:53-65. Jesus is condemned by the Supreme Court
Jesus is led before the court of the High Priests, of the Elders and the Scribes, called the Sanhedrin. False accusations were made against Him. He keeps quiet. Without any defense, He is handed over to His enemies. He thus fulfills what Isaiah said about the Servant Messiah, who was taken prisoner, judged and condemned like a lamb He never opened His mouth (cf. Is 53:6-8). When interrogated, Jesus accepts the fact that He is the Messiah: “I am!”, but He accepts this under the title of Son of Man (Mk 14:62). Finally He is slapped by people who laugh at Him calling Him Messiah Prophet (Mk 14:65).

Mark 14:66-72. Peter’s denial.
Peter is recognized by a servant girl as one of those who was in the Garden. Peter denies this. He denies this swearing and cursing. Not even this time is he capable of accepting Jesus as Messiah Servant who gives His life for others. But when the cock crows for the second time, he remembers the words of Jesus and begins to cry. This is what happens to those who are close to people but whose head is lost in the ideology of the Herodians and the Pharisees. This was probably the situation of many in the communities of the time when Mark was writing his Gospel.

Mark 15:1-20. Jesus is sentenced by the Roman powers
The trial goes on. Jesus is handed over to the Roman powers and accused of being Messiah King (Mk 15:2; cf. Mk 15:26). Others suggest the alternative of Barabbas, “in prison with the rebels” (Mk 15:7). They see Jesus as an anti-Roman Warring Messiah. After He is sentenced, they spit on Jesus, but He will not open His mouth. Here again we see the Messiah Servant announced by Isaiah (cf Is 50:6-8).

* Mark 15:21-39: Before the Cross of Jesus on Calvary

They pressed into service a passer-by, Simon, a Cyrenian, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. They brought him to the place of Golgotha— which is translated Place of the Skull —They gave him wine drugged with myrrh, but he did not take it. Then they crucified him and divided his garments by casting lots for them to see what each should take. It was nine o'clock in the morning when they crucified him. The inscription of the charge against him read, "The King of the Jews. "With him they crucified two revolutionaries, one on his right and one on his left. Those passing by reviled him, shaking their heads and saying,"Aha! You who would destroy the temple and rebuild it in three days, save yourself by coming down from the cross."Likewise the chief priests, with the scribes, mocked him among themselves and said,"He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross that we may see and believe."Those who were crucified with him also kept abusing him. At noon darkness came over the whole land until three in the afternoon. And at three o'clock Jesus cried out in a loud voice, "Eloi, Eloi, lema sabachthani?" which is translated, "My God, my God, why have you forsaken me?" Some of the bystanders who heard it said, "Look, he is calling Elijah." One of them ran, soaked a sponge with wine, put it on a reed and gave it to him to drink saying, "Wait, let us see if Elijah comes to take him down." Jesus gave a loud cry and breathed his last. The veil of the sanctuary was torn in two from top to bottom. When the centurion who stood facing him saw how he breathed his last he said, "Truly this man was the Son of God!"

Mark 15:21-22. Simon carries the cross
As Jesus was being led to the place of crucifixion, Simon of Cyrene, the father of a family, was forced to carry the Cross. Simon is the ideal disciple who walks along the way that Jesus walks. He literally carries the cross behind Jesus up to Calvary.

Mark 15:23-32. The crucifixion.
Jesus is crucified as one marginalized, between two thieves. Again, the Gospel of Mark recalls the image of the Messiah Servant, of whom Isaiah says: “He was given a grave with the wicked” (Is 53:9). The crime ascribed to Him is “King of the Jews!” (Mk 15:25) The religious authorities ridicule and insult Jesus and say: “come down from the cross now, for us to see and believe!” (Mk 15:32). They are like Peter. They would accept Christ as Messiah if He came down from the cross. As the hymn says: “They wanted a great king who would be strong, dominating, and for this they did not believe in Him and killed the Savior”.

Mark 15:33-39. Jesus’ death.
Abandoned by everyone, Jesus lets out a great cry and dies. The centurion, a pagan, who was keeping guard, makes a solemn profession of faith: “In truth this man was Son of God!” A pagan discovers and accepts what the disciples were not able to discover and accept, that is to see the presence of the Son of God in this tortured, excluded and crucified human being. Like the anonymous woman at the beginning of these two chapters (Mk 14:3-9), so at the end there appears another model disciple, the centurion, a pagan!

* Mark 15:40-47: At the sepulcher of Jesus

There were also women looking on from a distance. Among them were Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome. These women had followed him when he was in Galilee and ministered to him. There were also many other women who had come up with him to Jerusalem. When it was already evening, since it was the day of preparation, the day before the sabbath, Joseph of Arimathea, a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus. Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died. And when he learned of it from the centurion, he gave the body to Joseph. Having bought a linen cloth, he took him down, wrapped him in the linen cloth, and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb. Mary Magdalene and Mary the mother of Joses watched where he was laid.

Mark 15:40-47. The burial of Jesus
A group of women watch from a distance: Mary Magdalene, Mary the mother of James and Salome. They do not run away. They remain faithful to the end. They witness the death of Jesus. It is from this little group that the new announcement on Easter Sunday will come. They go with Joseph of Arimathea who has asked permission to bury Jesus. After that, two of them, Magdalene and Mary, stay near the closed sepulcher. They also witness the burial of Jesus.

c) The final failure as a new call to be disciple

This is the story of the passion and death of Jesus seen from the point of view of the disciples. The frequency with which this story speaks of the incomprehension and failure of the disciples, most probably corresponds to a historical fact. But the main interest of the Evangelist is not to tell that which took place in the past, rather he wants to provoke a conversion in the Christians of his time and to arouse in them and us a new hope, capable of overcoming discouragement and death. There are three things that stand out and need to be considered deeply:

i) The failure of those chosen: The twelve who were specially called and chosen by Jesus (Mk 3:13-19) and sent in mission by Him (Mk 16:7-13), fail. Judas betrays, Peter denies, all run away, no one stays. Total dispersion! Seemingly, there is not much difference between them and the authorities who decree the death of Jesus. Like Peter, they too want to eliminate the cross and want a glorious Messiah, king, blessed son of God. But there is one deep and real difference! The disciples, in spite of all their faults and weaknesses, hold no malice. They do not have any evil intention. They are an almost faithful replica of all of us who walk the way of Jesus, falling all the time but always getting up again!

ii) Fidelity of those not chosen: As a counterpoint to the failure of some, the strength of faith of others is presented, those who were not part of the chosen twelve: 1. An anonymous woman from Bethany. She accepted Jesus as Messiah Servant and, thus, she anoints Him in anticipation of His burial. Jesus praises her. She is a model for all. 2. Simon of Cyrene, father of a family. He is forced by the soldiers to do that which Jesus had asked of the twelve who ran away. He carries the cross behind Jesus to Calvary. 3. The centurion, a pagan. At the moment of death, he makes his profession of faith and recognizes the Son of God in the tortured and crucified man, one cursed according to Jewish law. 4. Mary Magdalene, Mary the mother of James and Salome, “and many other women were there who had come up to Jerusalem with Him” (Mk 15:41). They did not abandon Jesus, but determinedly stayed at the foot of the cross and close to the tomb of Jesus. 5. Joseph of Arimathea, a member of the Sanhedrin, who risked everything by asking for the body of Jesus to bury Him. The twelve failed. The continuation of the message of the Kingdom did not pass through them, but through others, particularly the women, who will be given a clear order to go call back those failed men (Mk 16:7).

iii) The attitude of Jesus: The manner in which the Gospel of Mark presents the attitude of Jesus during the telling of the passion is meant to give hope even to the most discouraged and failed of the disciples! Because no matter how great the betrayal of the Twelve was, the love of Jesus was always greater! When Jesus announces that the disciples will run away, He already tells them that He will wait for them in Galilee. Even though He knew of the betrayal (Mk 14:18), the denial (Mk 14:30), the flight (Mk 14:27), He goes on with the gesture of the Eucharist. And on the morning of Easter, the angel, through the women, sends a message to Peter who had denied Him, and to all the others who had fled, that they must go to Galilee. The place where everything had begun is the place where everything will begin again. The failure of the twelve does not bring about a break in the covenant signed and sealed in the blood of Jesus.

d) The model of the disciple: Follow, Service, Go up

Mark emphasizes the presence of the women who follow and serve Jesus from the time He was in Galilee and who go up to Jerusalem with Him (Mk 15:40-41). Mark uses three verbs to define the relationship of the women with Jesus: Follow! Serve! Go up! They "followed and looked after" Jesus and together with many other women “went up with Him to Jerusalem" (Mk 15:41). These are the three words that define an ideal disciple. They are the models for the other disciples who had fled!
* Follow describes the call of Jesus and the decision to follow Him (Mk 1:18). This decision implies leaving everything and running the risk of being killed (Mk 8:34; 10:28).
* Serve says that they are true disciples, for service is the characteristic of the disciple and of Jesus himself (Mk 10:42-45).
* Go up says that they are qualified witnesses of the death and resurrection of Jesus, because as disciples they will go with Him from Galilee to Jerusalem (Acts 13:31).
Having witnessed the resurrection of Jesus, they will also witness to what they have seen and experienced. It is the experience of our baptism. "So, by our baptism into His death we were buried with Him, so that as Christ was raised from the dead by the Father’s glorious power, we too should begin living a new life" (Rm 6:4). Through baptism, we all share in the death and resurrection of Jesus.

3. An aid to reflection

i) What would you have done were you present? Would you have acted like the men or the women?
ii) What touched you most in the attitude of Jesus concerning His disciples in the narration of His passion and death? Why?
iii) What is the special message of the narration of the passion and death in Mark’s Gospel? Have you worked out the differences between the narration of the passion and death in the Gospel of Mark and that in the other Gospels? What are these differences?

4. Prayer of a Psalm: Psalm 22 (21)

The Psalm that Jesus prayed on the Cross

My God, My God, why have You forsaken Me?
The words of My groaning do nothing to save Me.
My God, I call by day but You do not answer, at night,
but I find no respite.

Yet You, the Holy One,
who make Your home in the praises of Israel,
in You our ancestors put their trust,
they trusted and You set them free.
To You they called for help and were delivered;
in You they trusted and were not put to shame.

But I am a worm, less than human,
scorn of mankind, contempt of the people;
all who see Me jeer at Me,
they sneer and wag their heads,
'He trusted himself to Yahweh,
let Yahweh set him free!
Let Him deliver him,
as He took such delight in him.'

It was You who drew Me from the womb
and soothed Me on My mother's breast.
On You was I cast from My birth,
from the womb I have belonged to You.
Do not hold aloof,
for trouble is upon Me,
and no one to help Me!

Many bulls are encircling Me,
wild bulls of Bashan closing in on Me.
Lions ravening and roaring open their jaws at Me.
My strength is trickling away,
My bones are all disjointed,
My heart has turned to wax,
melting inside Me.
My mouth is dry as earthenware,
My tongue sticks to My jaw.
You lay Me down in the dust of death.

A pack of dogs surrounds Me,
a gang of villains closing in on Me
as if to hack off My hands and My feet.
I can count every one of My bones,
while they look on and gloat;
they divide My garments among them
and cast lots for My clothing.

Yahweh, do not hold aloof!
My strength, come quickly to My help,
rescue My soul from the sword,
the one life I have from the grasp of the dog!
Save Me from the lion's mouth,
My poor life from the wild bulls' horns!
I shall proclaim Your name to My brothers,
praise You in full assembly:

'You who fear Yahweh, praise Him!
All the race of Jacob, honor Him!
Revere Him, all the race of Israel!'
For He has not despised
nor disregarded the poverty of the poor,
has not turned away His face,
but has listened to the cry for help.

Of You is My praise in the thronged assembly,
I will perform My vows before all who fear Him.
The poor will eat and be filled,
those who seek Yahweh will praise Him,
'May Your heart live for ever.'
The whole wide world will remember
and return to Yahweh,
all the families of nations bow down before Him.
For to Yahweh,
ruler of the nations,
belongs kingly power!

All who prosper on earth will bow before Him,
all who go down to the dust will do reverence before Him.
And those who are dead,
their descendants will serve Him,
will proclaim His name to generations
still to come;
and these will tell of His saving justice
to a people yet unborn: He has fulfilled it.

5. Final Prayer

Lord Jesus, we thank for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice that which Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.

We wish to see Jesus

John 12:20-33

1. Opening prayer

Father, hear our prayer: we implore You to send Your Spirit abundantly upon us, so that we may learn to listen to Your voice that proclaimed the glory of Your Son who gives himself for our salvation. May this attentive and concerned listening germinate in us a new hope so that we may follow wholeheartedly our Master and Redeemer, even in difficult and dark moments. Who lives and reigns forever and ever.

2. Reading

a) The context:

We have come to the end of the "book of signs", which is the interpretative key that John uses in his Gospel and is already foreshadowing the deadly conflict between the ruling class and Jesus. This passage is like a hinge between what John has told us up to now and ends with this appearance of the "peoples" (marked by the term "Greeks"), and that which is about to take place. John subdivides the next events into two sections. The first section is the dialogue with the disciples alone, in the context of the paschal supper (cc. 13-17); the second will be the public scene of the passion and the apparitions as the risen one (cc. 18-21).
This passage may not be entirely real. It wishes to point out that the opening to the people began with Jesus himself. It is not a question of going to others to convince them of something, but above all of welcoming their seeking and bringing it to maturity. This kind of maturity does not happen by itself but requires the collaboration of others and dialogue with Jesus. John does not tell us whether Jesus spoke to the Greeks. The text seems to abbreviate the story when it points to the "kind of Jesus" those who seek Him must go towards. It is the Jesus who gives His life, who bears fruit through His death. Not, therefore, a "philosopher" or "wise" Jesus, but above all one who is not attached to His own life and who gave His life and placed himself at the service of everyone else’s life.
Verses 27-33, which show the anguished and troubled soul of Jesus when faced with His imminent death, are also called "the Gethsemane of the fourth Gospel", in parallel with the Synoptic Gospels concerning the painful vigil of Jesus in Gethsemane. That which happens to a grain of wheat, that is, only when it breaks and dies can it free all its vitality, is also true of Jesus who in dying will show all His love by giving His life. The story of the grain of wheat is the story of Jesus and of every disciple who wishes to serve Him and have life in Him.

b) The text:

Some Greeks who had come to worship at the Passover Feast came to Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we would like to see Jesus. "Philip went and told Andrew; then Andrew and Philip went and told Jesus. Jesus answered them, "The hour has come for the Son of Man to be glorified. Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me. "I am troubled now. Yet what should I say? 'Father, save me from this hour'? But it was for this purpose that I came to this hour. Father, glorify your name. "Then a voice came from heaven, "I have glorified it and will glorify it again. "The crowd there heard it and said it was thunder; but others said, "An angel has spoken to him."Jesus answered and said, "This voice did not come for my sake but for yours. Now is the time of judgment on this world; now the ruler of this world will be driven out. And when I am lifted up from the earth, I will draw everyone to myself." He said this indicating the kind of death he would die.

3. A moment of silent prayer

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

4. Some questions

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

a) Why is it that precisely Philip and Andrew were the ones approached?
b) What were the "Greeks" really seeking?
c) Have we sometimes been asked similar questions concerning faith, the Church, or Christian life?
d) Jesus does not seem to have met the "Greeks" but He made reference to His coming "hour". Why?
e) Did Jesus expect them to answer in set forms? Or through their witness?

5. A deepening of the reading

"Sir we wish to see Jesus"

This is the request some "Greeks" put to Philip. It is told that they "went up to worship at the feast". They were probably those "who feared God" of whom the New Testament frequently speaks, people who were sympathizers of the Jewish religion, even though they were not Jews. They may have been of "Syro-Phoenician origin as Mark tells us (7:26), when he speaks of the woman who sought the healing of her daughter. By their request, we may think that these "Greeks" were just curious to meet a famous and much talked of person.
But the context within which John places this request shows that they really sought Jesus with all their heart. Especially since they come immediately after it is written: "The whole world followed Him" (Jn 12:19). Then Jesus comments on the statement with "the coming of the hour of the Son of man". The fact that they went to Philip, and Philip then went to Andrew, is due to the fact that both of them came from Bethsaida, a city where people came from mixed background and one needed to understand several languages. These two represent two sensibilities: Philip is more traditional (as we can see from his words when he meets Jesus (Jn 1:45); while Andrew had already participated in John’s movement and was more open to new things (cf. Jn 1:41). This is to show that the community that opens itself to pagans, that welcomes the request of those who seek with a curious heart, is welcomed by a community that lives in a variety of sensibilities.

"Unless a grain of wheat falls into the earth…"

Jesus’ reply seems to be less interested in the Greeks who wish to see Him, and more directed to all, the disciples as well as the Greeks. He sees frontiers opening, hears the tumultuous following of the peoples, but He wishes to point out that this fame, which has attracted them, this "glory" that they would like to know more closely, is quite different from their expectations. His is a life that is about to be destroyed, a "word" that is about to be silenced, trampled to death, buried in the bowels of hatred and the earth to make it disappear. Thus instead of seeing glory in human form, they stand before a "glory" that reveals itself through suffering and death.
This is true for them, but it is also true for every Christian community that wishes to open itself to "Greeks". Such a community must "consult" with the Lord, that is, it must keep in contact with this facet, this death for life, must give its own contemplation of the mystery and not just provide ideas. It must live in full detachment from security and human gratification, so that it may serve the Lord and, it too, receive honor from the Father. Attachment to one’s life and to worldly wisdom – and in the Greek world these were important values – is the great obstacle to a true "knowledge of Jesus". To serve the name of the Lord, welcome the request of those who "seek Him", bring these seekers to Jesus, without living according to the Lord, without above all giving witness to sharing one’s choice of life, one’s gift of life, is useless.

"How is my soul troubled"

This "disquiet" of Jesus is another very interesting element. It is not easy to suffer. The flesh rebels, the natural tendency is to flee from suffering. Jesus too felt this same repugnance and had the same horror before a death that promised to be painful and humiliating. His question, "And what shall I say?", reveals this trembling, this fear, this temptation to avoid such a death. John places this difficult moment before the last supper. The Synoptics, however, place it at the prayer in Gethsemane (Mk 14:32-42; Mt 26:36-46; Lk 22:39-46). However, they are all agreed about this trembling and trouble, which makes Him like us, fragile and afraid.
But Jesus deals with this anguish by "entrusting himself" to the Father, reminding himself that this is His plan, that the whole of His life is directed precisely to this hour, that it is here that He reveals himself and makes sense. We know well that the theme of the hour is very important for John: see the first mention at the wedding feast of Cana (Jn 2:4) and then frequently (Jn 4:21; 7:6.8.30; 8:20; 11:9; 13:1; 17:1). It is not so much a matter of a precise time as of a decisive circumstance towards which everything is pointing.

"I will draw all people to myself"

Seen apart from the homicidal violence of one who felt threatened, the hanging on the cross becomes a real elevation, that is, the exhibiting of one who is salvation and blessing for all. From the violence that wanted to marginalize and eliminate, we move to the force exercised by that icon of the elevated. This is an "attraction" generated by curiosity, but which through love will become the source of discipleship, of allegiance in all those who can go beyond the physical event and see in Him total free gift of self.
It will no longer be seen as the ignominious death that creates distance, but the source of a mysterious attraction, a way that gives new meanings to life. A life given that generates life; a life killed that generates hope and new solidarity, new communion, new freedom.

6. Psalm 125

When the Lord restored the fortunes of Zion,
we were like those who dream.
Then our mouth was filled with laughter,
and our tongue with shouts of joy;
then they said among the nations,
"The Lord has done great things for them."
The Lord has done great things for us;
we are glad.

Restore our fortunes, O Lord,
like the watercourses in the Negev!
May those who sow in tears reap with shouts of joy!

Whoever goes forth weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
bringing his sheaves with him.

7. Closing prayer

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

Jesus, Light of the World
John 3:14-21

1. Opening prayer

Shaddai, God of the mountain,
You who make of our fragile life
the rock of Your dwelling place,
lead our mind to strike the rock of the desert,
so that water may gush to quench our thirst.
May our feelings, impoverished as they are,
cover us as with a mantle in the darkness of the night,
and may it open our hearts to hear the echo of silence
until the dawn,
wrapping us with the light of the new morning,
bringing us,
who have kept vigil us close to the divine Master,
the flavor of the holy memory.

1. LECTIO

a) The text:

Jesus said to Nicodemus: “Just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life. ”For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. For God did not send his Son into the world to condemn the world, but that the world might be saved through him. Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God. And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil. For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed. But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.

b) A moment of silence:

Let us allow the voice of the Word to resonate within us.

2. MEDITATIO

a) Some questions:

- God has loved the world so much…: how many judgments and prejudices on what we think is an insensitive and far away God. Would this not be, perhaps, because we attribute to Him that which instead are our responsibilities?
- Light came into the world, but men have preferred darkness: whoever deludes himself by being only man and lives away from God cannot choose the light, because the illusion would vanish. How much darkness surrounds my days?
- Whoever does the truth comes out into the light. He is not afraid to show what he is. Man is not asked to be infallible, but simply to be man. Are we capable of living our weakness as a place of encounter and of openness to God as well as to others, who like myself, need to work faithfully in their space and in their time?

b) Key to the reading:

3:14-15. “As Moses lifted up the snake in the desert, so must the Son of Man be lifted up so that everyone who believes may have eternal life in Him”. For the sons of Israel, who were bitten by the poisonous snakes in the desert, Moses offered the possibility of salvation by looking at the bronze serpent. If man succeeds in raising his head and looking on high, God prepares an alternative for him. He does not oblige but is there, available. The mystery of human liberty, of freedom, is the most lovable thing which God could invent! The choice of a look, of an encounter, of a new opportunity… the Son of Man in the desert of the world will be raised up on the cross as a sign of salvation for all those who will feel the need to continue living and will not allow themselves to be bitten by poisonous mistaken choices. Christ is there: cursed is he who has no faith, blessed is he who believes. We, like the Israelites in the desert, have been “bitten” by the serpent in Eden, and we need to look at the bronze serpent raised up on the staff of wood in order not to die: “Whoever believes in him has eternal life”.

3:16. For, in fact, God has loved the world so much, that He gave His only Son, so that everyone who believes in Him may not perish, but may have eternal life. God loves us with a preferential love, a tangible love, a love which speaks… Could the Father come directly? Yes, but is the love of a Father, who gives His only Son, not greater? Every mother, if she is able to choose, prefers to die herself rather than see her son die. God has loved us so much, to the point of seeing His Son die!

3:17. God sent His Son into the world not to judge the world, but so that through Him the world would be saved. A God capable of a perfect judgment sends the Son not to judge but to be a place of salvation. Truly, it is necessary to discard every thought and to place oneself before such a great love. Only the One who loves can “judge,” that is, “save”. He knows the fragility of the human heart and knows that His image, which has been darkened, has the possibility to be clear again. It is not necessary to make it anew. The logic of life does not know death: God, who is life, cannot destroy what He himself has wanted to create. That, in some way, would be to destroy himself.

3:18. No one who believes in Him will be judged; but whoever does not believe is judged already, because that person does not believe in the Name of God’s only Son. Faith is the discriminating element in every existence. Not to believe in the name of the Only Begotten Son: this is already a condemnation, because he who does not accept love excludes himself from love!

3:19-20. And the judgment is this: though the light has come into the world, people have preferred darkness to the light because their deeds were evil. And indeed, everybody who does wrong hates the light and avoids it, to prevent his actions from being seen. The only judgment, by which humanity is invested, is the call to live in the light. When the sun rises, nothing can escape from its rays… and the same thing for men. When Christ is born, nobody can escape from this light which inundates everything. But men have constructed their houses to be able to flee from the light of the Love which sheds itself everywhere, houses of egotism, houses of opportunity. They have intertwined tunnels and hiding places to continue freely to carry out their deeds. And can a work deprived of light bear fruit? The light of existence has only one source: God. He who withdraws from the light dies.

3:21. But whoever does the truth comes out into the light, so that what he is doing may plainly appear as done in God. Everything which is under the rays of eternal love is filled with light as it happens in nature. It seems that everything smiles when the sun shines. The things which during the day are familiar and beautiful, at night, take a form which inspires fear by the fact that they are not visible. The sun does not change its form, but it exalts it in its beauty. Whoever lives the truth of himself and accepts his fragility as an ornament of his being a man is not afraid of light because he has nothing to hide. He knows that as a creature he acts in the logic of limitation, but this does not diminish the greatness of his work because his life is one with eternal truth.

c) Reflection:

The garden becomes a desert for the man who draws himself away from God. And in the desert of his limitations as man he once again finds the poisonous bites of the serpent. But God does not abandon His children, and when they withdraw from Him, he follows them, ready to intervene when necessary. A serpent, the symbol of healing, is raised every time that the poison weakens the life in man, Christ the Lord. If man prefers to look down to the ground and to remain in the desert of “I do it myself,” God, just the same, offers Himself: as a serpent, as the only way in which man can recognize Him. Christ has made Himself sin, damned, in order to save His image, in order not to let human life die out. Condemnation does not belong to God; it is man’s choice. I am completely free. God’s freedom has a price of condemnation. Only people who are not intelligent enough do not profit from a gift which is given to them. It is simply foolish not to accept what is best so as not to feel as debtors. In the sphere of love the word “debt” does not exist, because gratuitousness is the only term that can be consulted. With the word, gratuitousness light explodes: everything becomes possible, everything becomes an occasion. Works done in darkness or works done in God. It is better to go frequently to halls filled by the sunshine of a never finished apprenticeship! At least there life grows and joy fills all things with beauty.

3. ORATIO

Psalm 35

Sin is the oracle of the wicked
in the depths of his heart;
there is no fear of God before his eyes.
He sees himself with too flattering an eye
to detect and detest his guilt;
all he says is malicious and deceitful;
he has turned his back on wisdom.
To get his way
he hatches malicious plots even in his bed;
once set on his evil course
no wickedness is too much for him.

Yahweh, Your faithful love is in the heavens,
Your constancy reaches to the clouds,
Your saving justice is like towering mountains,
Your judgments like the mighty deep.
Yahweh, You support both man and beast;
how precious, God, is Your faithful love.
So the children of Adam
take refuge in the shadow of Your wings.

They feast on the bounty of Your house,
You let them drink from Your delicious streams;
in You is the source of life,
by Your light we see the light.
Maintain Your faithful love
to those who acknowledge You
and Your saving justice to the honest of heart.

Do not let the foot of the arrogant overtake me
or wicked hands drive me away.
There they have fallen, the evil-doers,
flung down, never to rise again.

4. CONTEMPLATIO

When holy fear abandons me, Oh Lord, I feel sin which speaks in my heart: these are moments of illusion, moments in which I go to look for my failures. I experience the sense of guilt without end, and all this is useless because I have not understood that it is only in doing good, that the iniquitous and misleading words of evil are extinguished. To be obstinate to evil is an attraction, almost as if this would give me more importance and honor, more value. When I become aware that what you give me and allow me to live is immense, then I perceive the great abyss of Your fidelity, and I see how Your salvation does not know any limits. Everything inundates and takes me with it, me who are in Your image and all that You have created for me and to which I have given a name. Truly, Your grace is precious. In Your house the abundance of protection is in force, and pleasure and delight flow like water. If I look through Your eyes, Lord, then everything is light. And nothing is now difficult, because my heart, purified from temptation of being God in Your place, tells me that I will be God with You. Rivalry, competition, hostility… vanish in the face of Your offer to participate in Your divine life. God with you. You, the source of the image and I a reflection of that image! Your love as sap runs through the heart, through the depth of my humanity until I find my origin: in your Name.