Love reveals the presence of the Lord
An invitation to the Eucharist of the Risen One
John 21: 1-19

1. Opening prayer

Father, send your Holy Spirit that the fruitless night of our life may be transformed into the radiant dawn that enables us to know your Son Jesus present among us. Let your Spirit breathe on the waters of our sea, as he did at the moment of creation, to open our hearts to the invitation of the Lord’s love and that we may share in the banquet of his Body and his Word. May your Spirit burn within us, Father, that we may become witnesses of Jesus, like Peter and John and the other disciples, and that we too may go out every day to become fishermen and women for your kingdom. Amen.

2. The word of the Lord for today

a) A reading of the passage:

1 Later on, Jesus revealed himself again to the disciples. It was by the Sea of Tiberias, and it happened like this: 2 Simon Peter, Thomas called the Twin, Nathanael from Cana in Galilee, the sons of Zebedee and two more of his disciples were together. 3 Simon Peter said, 'I'm going fishing.' They replied, 'We'll come with you.' They went out and got into the boat but caught nothing that night. 
4 When it was already light, there stood Jesus on the shore, though the disciples did not realise that it was Jesus. 5 Jesus called out, 'Haven't you caught anything, friends?' And when they answered, 'No,' 6 he said, 'Throw the net out to starboard and you'll find something.' So they threw the net out and could not haul it in because of the quantity of fish. 7 The disciple whom Jesus loved said to Peter, 'It is the Lord.' At these words, 'It is the Lord,' Simon Peter tied his outer garment round him (for he had nothing on) andjumped into the water. 8 The other disciples came on in the boat, towing the net with the fish; they were only about a hundred yards from land. 
9 As soon as they came ashore they saw that there was some bread there and a charcoal fire with fish cooking on it. 10 Jesus said, 'Bring some of the fish you have just caught.' 11 Simon Peter went aboard and dragged the net ashore, full of big fish, one hundred and fifty-three of them; and in spite of there being so many the net was not broken. 12 Jesus said to them, 'Come and have breakfast.' None of the disciples was bold enough to ask, 'Who are you?'. They knew quite well it was the Lord. 13 Jesus then stepped forward, took the bread and gave it to them, and the same with the fish. 14 This was the third time that Jesus revealed himself to the disciples after rising from the dead. 
15 When they had eaten, Jesus said to Simon Peter, 'Simon son of John, do you love me more than these others do?' He answered, 'Yes, Lord, you know I love you.' Jesus said to him, 'Feed my lambs.' 16 A second time he said to him, 'Simon son of John, do you love me?' He replied, 'Yes, Lord, you know I love you.' Jesus said to him, 'Look after my sheep.' 17 Then he said to him a third time, 'Simon son of John, do you love me?' Peter was hurt that he asked him a third time, 'Do you love me?' and said, 'Lord, you know everything; you know I love you.' Jesus said to him, 'Feed my sheep. 18 In all truth I tell you, when you were young you put on your own belt and walked where you liked; but when you grow old you will stretch out your hands, and somebody else will put a belt round you and take you where you would rather not go.' 19 In these words he indicated the kind of death by which Peter would give glory to God. After this he said, 'Follow me.'

b) The context of the passage:

After this first contact with the passage, I now feel the need to better understand its context. I pick up the Bible and do not allow superficial first impressions influence me. I try to search and listen. I open chapter 21 of John’s Gospel, practically at the end of the Gospel. The end of anything usually contains all that went before it, everything that was built up bit by bit. This catch on the lake of Tiberias reminds me strongly and clearly of the beginning of the Gospel where Jesus calls the first disciples, the same ones who are now present with him: Peter, James, John and Nathanael. The meal with Jesus, bread and fish, reminds me of chapter 6 where the great multiplication of the loaves took place, the revelation of the Bread of Life. The intimate and personal conversation between Jesus and Peter, his triple question: “Do you love me?” reminds again of the Easter vigil when Peter had denied the Lord three times.

Then, if I turn back just a little the pages of the Gospel, I find the wonderful passage concerning the resurrection: the haste by night of Mary Magdalene and the other women to the sepulchre, the discovery of the empty tomb, Peter and John’s race, their looking into the sepulchre, their contemplation, their faith; I still find the eleven behind locked doors in the cenacle and then the risen Jesus comes in, the gift of the Spirit, the absence and unbelief of Thomas, a belief regained with the second coming in of Jesus; I hear that wonderful proclamation of the beatitude, which is for all of us today, called to believe without having seen.

Then I too go to the waters of that sea, on a night with no catch, empty handed. But it is here and now that I am visited, embraced by the manifestation, the revelation of the Lord Jesus. I too am here, then, to recognize him, to throw myself into the sea and go towards him to share in the banquet, to let him dig deep into my heart with his questions, his words, so that once more He may repeat to me: “Follow me!” and I, at last, may say to him “Here I am!”, fuller, truer and stronger and for ever.

c) A subdivision of the text:

v.1: With the verb ‘revealed’, John immediately draws our attention to a great event about to take place. The power of Jesus’ resurrection has not yet ceased to invade the lives of the disciples and thus of the Church. It is just a matter of being prepared to accept the light, the salvation offered by Christ. As he reveals himself in this text now, so also he will go on revealing himself in the lives of believers, also in our lives.

vv. 2- 3: Peter and the other six disciples go out from the locked cenacle and go to the sea to fish, but after a whole night of labour, they catch nothing. It is the dark, the solitude, the inability of human endeavours.

vv. 4-8: Finally the dawn comes, light returns and Jesus appears standing on the shore of the sea. But the disciples do not recognize him yet; they need to embark on a very deep interior journey. The initiative comes from the Lord who, by his words, helps them to see their need, their situation: they have nothing to eat. Then he invites them to cast the net again. Obedience to his Word works the miracle and the catch is abundant. John, the disciple of love, recognizes the Lord and shouts his faith to the other disciples. Peter believes and immediately throws himself into the sea to go as quickly as possible to the Lord and Master. The others, however, follow dragging the boat and the net.

vv. 9-14: The scene now changes on land, where Jesus had been waiting for the disciples. Here a banquet takes place: Jesus’ bread is joined to the disciples’ fish, his life and his gift become one with their life and gift. It is the power of the Word made flesh, made existence.

vv. 15-18: Now Jesus addresses Peter directly heart to heart; it is a very powerful moment of love from which I cannot separate myself, because those same words of the Lord are written and repeated also for me, today. It is a mutual declaration of love repeated three times, capable of overcoming all infidelities and weaknesses. From now on a new life begins for Peter and for me, if I so desire.

v. 19: This last verse of the text is rather unusual because it is a comment of the Evangelist followed immediately by Jesus’ very powerful and definitive word to Peter: “Follow me!”, to which there is no other reply than life itself.

3. A moment of prayerful silence

Here I pause a while and gather in my heart the words I have read and heard. I try to do what Mary did, who listened to the words of the Lord and examined them, weighed them and allowed them to speak for themselves without interpreting, changing, diminishing or adding anything to them. In silence I pause on this text and go over it in my heart.

4. Some questions

a) “They went out and got into the boat” (v. 3). Am I also ready to embark on this journey of conversion? Will I let myself be reawakened by Jesus’ invitation? Or do I prefer to go on hiding behind my closed doors for fear like the disciples in the cenacle? Do I want to go out, to go out after Jesus, to allow him to lead me? There is a boat ready for me, there is a vocation of love given to me by the Lord; when will I make up my mind to truly respond?

b) “…But caught nothing that night” (ibid). Do I have the courage to hear the Lord say to me that there is emptiness in me, that it is night, that I am empty handed? Do I have the courage to admit that I need him, his presence? Do I want to open my heart to him, my innermost self, that which I constantly try to deny, to hide? He knows everything, he knows my innermost self; he sees that I have nothing to eat, but it is I who have to realize this about myself, that must eventually come to him empty handed, even weeping, with a heart full of sadness and anguish. If I do not take this step, the true light, the dawn of my day will never shine.

c) “Throw the net out to starboard” (v. 6). The Lord speaks clearly to me too in moments when, thanks to a person or a prayer gathering or a Word spoken, I understand clearly what I have to do. The command is very clear; I only need to listen and obey. “Throw out to starboard”, the Lord says to me. Do I at last have the courage to trust him, or do I wish to go on my own way, in my own way? Do I wish to cast my net for him?

d) “Simon Peter … jumped into the water” (v. 7). I am not sure that there is a more beautiful verse than this. Peter jumped in, like the widow at the temple who cast all she had, like the man possessed who was healed (Mk 5: 6), like Jairus, like the woman with the haemorrhage, like the leper, all of whom threw themselves at Jesus’ feet, surrendering their lives to him. Or like Jesus himself who threw himself on the ground and prayed to his Father (Mk 14: 35). Now is my time. Do I also want to throw myself into the sea of mercy, of the Father’s love, do I wish to surrender to him my whole life, my whole being, my sufferings, my hopes, my wishes, my sins, my desire to start again? His arms are ready to welcome me, rather, I am certain that it will be he who will throw his arms around my neck, as it is written … “While he was still a long way off, his father saw him and was moved with pity. He ran to the boy, clasped him in his arms and kissed him”.

e) “Bring some of the fish you have just caught” (v. 10). The Lord asks me to join my food with his, my life with his. While the Evangelist is speaking of fish, it is as if he were speaking of people, those whom the Lord himself wishes to save through my efforts at fishing. That is why he sends me. At his table, at his feast, he expects me and expects all those brothers and sisters whom in his love he has placed in my life. I cannot go to Jesus alone. This Word, then, asks whether I am prepared to go to the Lord, to sit at his table, to celebrate Eucharist with him and whether I am ready to spend my life and my energies to bring to him with me many of my brothers and sisters. I must look within my heart sincerely and see my resistance, my closure to him and to others.

f) “Do you love me?” (v. 15). How can I answer this question? How can I proclaim my love for God when all my infidelities and my denials come to the surface? What happened to Peter is also part of my story. But I do not want this fear to prevent me and make me retreat; no! I want to go to Jesus, I want to stay with him, I want to approach him and say that I love him. I borrow Peter’s words and make them mine, I write them on my heart, I repeat them, I give them breath and life in my life and then I gather courage and say to Jesus: “Lord, you know everything; you know I love you”. Just as I am, I love him. Thank you, Lord, that you ask me to love and that you expect me, you want me; thank you because you rejoice in my poor love.

g) “Feed my sheep… Follow me” (vv. 15. 19). That is how the text ends. It is an open-ended ending and still goes on speaking to me. This is the Word that the Lord entrusts to me so that I may put it into practice in my life from this day on. I want to accept the mission that the Lord entrusts to me; I want to answer his call and to follow him wherever he may lead me, every day and in every small matter.

5. A key to the reading

Peter is the first to take the initiative and proclaim to his brothers his decision to go fishing. Peter goes out to the sea, that is, the world, he goes to his brothers and sisters because he knows that he is a fisher of people (Lk 5, 10); just like Jesus, who went out of the Father to come and pitch his tent in our midst. Peter is also the first to react to the words of John who recognizes Jesus on the shore. He ties his garment and throws himself into the sea. These seem to me to be strong allusions to baptism. It is as if Peter wishes to bury completely his past in those waters, just like a catechumen who enters the baptismal font. Peter commits himself to these purifying waters, he allows himself to be healed: he throws himself into the waters, taking with him his self conceits, his faults, the weight of his denial, his tears, so as to rise again a new man to meet his Lord. Before he throws himself, Peter ties his garment, just like Jesus did, before him, when he tied a garment to wash the feet of his disciples at the last supper. It is the garment of a servant, of one who gives him/herself to his/her brothers and sisters, and it is this garment that covers his nakedness. It is the garment of the Lord himself, who wraps him in his love and his forgiveness. Thanks to this love, Peter will be able to come up again from the sea and start all over again. It is also said of Jesus that he came up out of the water after his baptism; Master and disciple share the same verb, the same experience. Peter is now a new man! That is why he will be able to affirm three times that he loves the Lord. Even though his triple denial remains an open wound, it is not his last word. It is here that Peter experiences the forgiveness of the Lord and realizes the weakness that reveals itself to him as the place of a greater love. Peter receives love, a love that goes well beyond his treachery, his fall, a surfeit of love that enables him to serve his brothers and sisters, to lead them to the green pastures of the Lord Jesus. Not only this, but in this service of love, Peter will become the good Shepherd, like Jesus himself. Indeed, he too will give his life for his sheep, he will stretch his arms in crucifixion, as we know from history. He was crucified head down, he will be turned upside down, but in the mystery of love he will thus be truly straightened up and fulfil that baptism that began at the moment he threw himself into the sea with a garment tied around him. Peter then becomes the lamb who follows the Shepherd to martyrdom.

6. A time of prayer

Psalm 22

My soul thirsts for you, Lord.
Yahweh is my shepherd, 
I lack nothing.

In grassy meadows he lets me lie. 
By tranquil streams he leads me
to restore my spirit. 
He guides me in paths of saving justice as befits his name.
Even were I to walk in a ravine as dark as death 
I should fear no danger, 
for you are at my side. 
Your staff and your crook are there to soothe me.

You prepare a table for me under the eyes of my enemies; 
you anoint my head with oil; 
my cup brims over.
Kindness and faithful love pursue me every day of my life. 
I make my home in the house of Yahweh for all time to come.

7. 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.

The mission of the disciples and 

the witness of Thomas the apostle John 20:19-31

1. Opening prayer

Father, who on the Lord’s day gather Your people to celebrate the One who is the First and the Last, the living One who conquered death, grant us the strength of Your Spirit so that, having broken the chains of evil, calmed our fears and indecisions, we may render the free service of our obedience and love, to reign in glory with Christ.

2. LECTIO

a) A key to the reading:

We are in the so-called “book of the resurrection” where we are told, in a not-so-logical sequence, several matters concerning the risen Christ and the facts that prove it. In the fourth Gospel, these facts take place in the morning (20:1-18) and evening of the first day after the Saturday and eight days later, in the same place and on the same day of the week. We are before an event that is the most important in the history of humanity, an event that challenges us personally. “If Christ has not been raised then our preaching is useless and your believing it is useless… and you are still in your sins” (1Cor 15:14, 17) says Paul the apostle who had not known Jesus before His resurrection, but who zealously preached Him all his life. Jesus is sent by the Father. He also sends us. Our willingness to “go” comes from the depth of the faith we have in the Risen One. Are we prepared to accept His “mandate” and to give our lives for His Kingdom? This passage is not just about the faith of those who have not seen (the witness of Thomas), but also about the mission entrusted to the Church by Christ.

b) A suggested division of the text to facilitate its reading:

John 20:19-20: appearance to the disciples and showing of the wounds 

John 20:21-23: gift of the Spirit for the mission

John 20:24-26: special appearance to Thomas eight days later 

John 20:27-29: dialogue with Thomas

John 20:30-31: the aim of the Gospel according to John

c) The text:

19 On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." 20 When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, "Peace be with you. As the Father has sent Me, even so I send you." 22 And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."

24 Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. 25 So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see in His hands the print of the nails, and place my finger in the mark of the nails, and place my hand in His side, I will not believe."

26 Eight days later, His disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, "Peace be with you." 27 Then He said to Thomas, "Put your finger here, and see My hands; and put out your hand, and place it in My side; do not be faithless, but believing." 28 Thomas answered Him, "My Lord and my God!" 29 Jesus said to him, "Have you believed because you have seen Me? Blessed are those who have not seen and yet believe."

30 Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.

3. A moment of silence

to allow the Word to enter into our hearts

4. MEDITATIO

a) A few questions to help in our meditation:

Who or what drew my interest and wonder in the reading? Is it possible for someone to profess being Christian and yet not believe in the Resurrection of Jesus? Is it so important to believe in the resurrection? What would be different if we stopped at His teaching and witness of life? What does the gift of the Spirit for the mission mean to me? How does Jesus’ mission in the world continue after the Resurrection? What is the content of the missionary proclamation? What value has Thomas’ witness for me? What are, if any, my doubts concerning the faith? How do I meet them and still carry on? Am I able to give reasons for my faith?

b) Comment:

In the evening of that same day, the first day of the week: the disciples are living through an extraordinary day. For the community, at the time of the writing of the fourth Gospel, the day after the Sabbath is already “the Lord’s day” (Rev 1:10), Dies Domini (Sunday), and is more important than the Sabbath was in the tradition of the Jews.

The doors were closed: a detail which shows that the body of the risen Jesus, even though recognizable, is not subject to the ordinary laws of human life.

Peace be with you: this is not just a wish, but the actual peace promised to them when they were saddened by His departure (Jn 14:27; 2Thess 3:16; Rom 5:3), the messianic peace, the fulfillment of the promises made by God, freedom from all fear, victory over sin and death, reconciliation with God, fruit of His passion, free gift of God. This peace is repeated three times in this passage as well as in the introduction (20:19) further on (20:26) in the exact same way.

He showed them His hands and His side: Jesus provides evident and tangible proof that he is the one who was crucified. Only John records the detail of the wound in the side caused by the spear of a Roman soldier, whereas Luke mentions the wound of the feet (Lk 24:39). In showing his wounds, Jesus wants to say that the peace he gives comes from the cross (2Tim 2:1-13). They are part of his identity as the risen One (Ap 5:6).

The disciples were filled with joy when they saw the Lord: This is the same joy expressed by the prophet Isaiah when he describes the divine banquet (Is 25:8-9), the eschatological joy foreshadowed in the farewell speech and that no one can take away (Jn 16:22; 20:27). Cfr. also Lk 24:39-40; Mt 28:8; Lk 24:41.

As the Father sent me, so am I sending you: Jesus is the first missionary, “the apostle and high priest of the faith we profess” (Rev 3:1). After the experience of the cross and the resurrection, Jesus’ prayer to the Father comes true (Jn 13:20; 17:18; 21:15, 17). This is not a new mission, but the mission of Jesus extended to those who are His disciples, bound to Him like branches are bound to the vine (15:9), so also they are bound to His Church (Mt 28:18-20; Mk 16:15-18; Lk 24:47-49). The eternal Son of God was sent so that “the world might be saved through Him” (Jn 3:17) and the whole of His earthly existence, fully identified with the saving will of the Father, is a constant manifestation of that divine will that all may be saved. He leaves as an inheritance this historical project to the whole Church, especially to ordained ministers within that Church.

He breathed on them: this action recalling the life-giving breath of God on man (Gen 2:7), does not occur anywhere else in the New Testament. It marks the beginning of a new creation.

Receive the Holy Spirit: after Jesus was glorified, the Holy Spirit was bestowed (Jn 7:39). Here the Spirit is transmitted for a special mission, whereas at Pentecost (Acts 2) the Holy Spirit comes down on the whole people of God.

For those whose sins you forgive they are forgiven; for those whose sins you retain, they are retained: we find the power to forgive or not forgive sins also in Matthew in a more juridical form (Mt 16:19; 18:18). According to the Scribes and Pharisees (Mk 2:7), and according to tradition (Isa 43:25), God has the power to forgive sins. Jesus gives this power (Lk 5:24) and passes it on to his Church. In our meditation, it is better not to dwell on this text’s theological development in church tradition and the consequent theological controversies. In the fourth Gospel the expression may be taken in a wide sense. Here it is a matter of the power of forgiving sins in the Church as salvation community and those especially endowed with this power are those who share in the apostolic charism by succession and mission. In this general power is included the power to forgive sins also after baptism, what we call “the sacrament of reconciliation” expressed in various forms throughout the history of the Church.

Thomas, called the Twin, who was one of the Twelve: Thomas is one of the main characters of the fourth Gospel and his doubting character, easily discouraged, is emphasized (11:16; 14:5). “One of the twelve” is by now a stereotyped expression (Jn 6:71), because in fact they were only eleven. “Didymus” means “the Twin”, and we could be his “twins” through our difficulty in believing in Jesus, Son of God who died and rose again.

We have seen the Lord! When Andrew, John and Philip had found the Messiah, they had already run to announce the news to others (Jn 1:41-45). Now there is the official proclamation by eye-witnesses (Jn 20:18).

Unless I see the holes that the nails made in His hands and can put my finger into the holes they made, and unless I can put my hand into His side, I refuse to believe: Thomas cannot believe the eye-witnesses. He wants to experience the event himself. The fourth Gospel is aware of the difficulty that some may have in believing in the Resurrection (Lk 24; 34-40; Mk 16:11; 1Cor 15:5-8), especially those who have not seen the risen One. Thomas is their (and our) interpreter. He is willing to believe, but he wants to resolve personally any doubt, for fear of being wrong. Jesus does not see in Thomas an indifferent sceptic, but a man in search of truth and satisfies him fully. This is, however, an occasion to express an appreciation of future believers (verse 29).

Put your finger here, look, here are My hands. Give Me your hand; put it into My side. Doubt no longer but believe! Jesus repeats the words of Thomas and enters into a dialogue with him. He understands Thomas’ doubts and wishes to help him. Jesus knows that Thomas loves Him and therefore has compassion for him because Thomas does not yet enjoy the peace that comes from faith. Jesus helps him to grow in faith. In order to enter deeper into this theme, see the parallels in: 1Jn 1-2; Ps 78:38; 103:13-14; Rom 5:20; 1Tim 1:14-16.

My Lord and my God! This is a profession of faith in the risen One and in his divinity as is also proclaimed in the beginning of John’s Gospel (1:1). In the Old Testament “Lord” and “God” correspond respectively to “Yahweh” and “Elohim” (Ps 35:23-24; Rev 4:11). It is the fullest and most direct paschal profession of faith in the divinity of Jesus. In Jewish circles these terms had greater value because they applied to Jesus texts concerning God. Jesus does not correct the words of Thomas as He corrected the words of the Jews who accused Him of wanting to be “equal to God” (Jn 5:18ff) thus approving the acknowledgement of His divinity.

You believe because you can see Me. Happy are those who have not seen and yet believe! Jesus cannot stand those who look for signs and miracles in order to believe (Jn 4:48) and He seems to take Thomas to task. Here we must remember another passage concerning a more authentic faith, a “way of perfection” towards a faith to which we must aspire without the demands of Thomas, a faith received as gift and as an act of trust, like the exemplary faith of our ancestors (Rev 11) and of Mary (Lk 1:45). We, who are two thousand years after the coming of Jesus, are told that, although we have not seen Him, yet we can love Him and believing in Him we can exult with “an indescribable and glorious joy” (1Pet 1:8).

These (signs) are recorded so that you may believe that Jesus is the Christ, the Son of God, and that believing this you may have life through His name. The fourth Gospel, like the other Gospels, does not mean to write a complete biography of Jesus, but only to show that Jesus was the Christ, the awaited Messiah, the Liberator, and that He was the Son of God. Believing in Him means that we possess eternal life. If Jesus is not God, then our faith is in vain!

5. ORATIO

Psalm 118 (117)

O give thanks to the Lord, for He is good; 

His steadfast love endures for ever! 

Let Israel say,

"His steadfast love endures for ever." 

Let the house of Aaron say, 

"His steadfast love endures for ever." 

Let those who fear the LORD say, 

"His steadfast love endures for ever."

I was pushed hard, so that I was falling, 

but the Lord helped me. 

The Lord is my strength and my song; 

He has become my salvation. 

Hark, glad songs of victory in the tents of the righteous.

The stone which the builders rejected 

has become the head of the corner. 

This is the Lord's doing; 

it is marvelous in our eyes. 

This is the day which the Lord has made; 

let us rejoice and be glad in it. 

Save us, we beseech Thee, O Lord! O Lord, 

we beseech Thee, give us success!

6. CONTEMPLATIO

Closing prayer

I thank You Jesus, my Lord and my God, that You have loved me and called me, made me worthy to be Your disciple, that You have given me the Spirit, the One sent to proclaim and witness to Your resurrection, to the mercy of the Father, to salvation and pardon for all men and women in the world. You truly are the way, the truth and the life, the dawn without a setting, the sun of justice and peace. Grant that I may dwell in Your love, bound to You like a branch to its vine. Grant me Your peace so that I may overcome my weaknesses, face my doubts and respond to Your call and live fully the mission You entrusted to me, praising You forever, You who live and reign forever and ever. Amen.

The Passion of Jesus according to John

John 18:1 – 19:42

1. Recollection in prayer – Statio

Come, You who refresh us,

the soul’s delightful guest,

come take away all that is mine, 

and pour into me all that is yours.

Come, You who are the nourishment of every chaste thought,

source of all mercies, sum of all purity.

Come and burn away all that in me is cause

of my not being able to be consumed by You.

Come, Spirit,

who are ever with the Father and the Bridegroom, 

and rest over the brides of the Bridegroom.

(St. Mary Magdalene de’ Pazzi, O.Carm., 

in La Probatione ii, 193-194.)

2. A prayerful reading of the Word – Lectio

From the Gospel according to John

Jesus went out with his disciples across the Kidron valley to where there was a garden, into which he and his disciples entered. Judas his betrayer also knew the place, because Jesus had often met there with his disciples. So Judas got a band of soldiers and guards from the chief priests and the Pharisees and went there with lanterns, torches, and weapons. Jesus, knowing everything that was going to happen to him, went out and said to them, “Whom are you looking for?” They answered him, “Jesus the Nazorean.” He said to them, “I AM.” Judas his betrayer was also with them. When he said to them, “I AM, “they turned away and fell to the ground. So he again asked them, “Whom are you looking for?” They said, “Jesus the Nazorean.” Jesus answered, “I told you that I AM. So if you are looking for me, let these men go.” This was to fulfill what he had said, “I have not lost any of those you gave me.” Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. The slave’s name was Malchus. Jesus said to Peter, “Put your sword into its scabbard. Shall I not drink the cup that the Father gave me?” So the band of soldiers, the tribune, and the Jewish guards seized Jesus, bound him, and brought him to Annas first. He was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had counseled the Jews that it was better that one man should die rather than the people. Simon Peter and another disciple followed Jesus. Now the other disciple was known to the high priest, and he entered the courtyard of the high priest with Jesus. But Peter stood at the gate outside. So the other disciple, the acquaintance of the high priest, went out and spoke to the gatekeeper and brought Peter in. Then the maid who was the gatekeeper said to Peter, “You are not one of this man’s disciples, are you?” He said, “I am not.” Now the slaves and the guards were standing around a charcoal fire that they had made, because it was cold, and were warming themselves. Peter was also standing there keeping warm. The high priest questioned Jesus about his disciples and about his doctrine. Jesus answered him, “I have spoken publicly to the world. I have always taught in a synagogue or in the temple area where all the Jews gather, and in secret I have said nothing. Why ask me? Ask those who heard me what I said to them. They know what I said.” When he had said this, one of the temple guards standing there struck Jesus and said, “Is this the way you answer the high priest?” Jesus answered him, “If I have spoken wrongly, testify to the wrong; but if I have spoken rightly, why do you strike me?” Then Annas sent him bound to Caiaphas the high priest. Now Simon Peter was standing there keeping warm. And they said to him, “You are not one of his disciples, are you?” He denied it and said, “I am not.” One of the slaves of the high priest, a relative of the one whose ear Peter had cut off, said, “Didn’t I see you in the garden with him?” Again Peter denied it. And immediately the cock crowed. Then they brought Jesus from Caiaphas to the praetorium. It was morning. And they themselves did not enter the praetorium, in order not to be defiled so that they could eat the Passover. So Pilate came out to them and said, “What charge do you bring against this man?” They answered and said to him, “If he were not a criminal, we would not have handed him over to you.” At this, Pilate said to them, “Take him yourselves, and judge him according to your law.” The Jews answered him, “We do not have the right to execute anyone, “ in order that the word of Jesus might be fulfilled that he said indicating the kind of death he would die. So Pilate went back into the praetorium and summoned Jesus and said to him, “Are you the King of the Jews?” Jesus answered, “Do you say this on your own or have others told you about me?” Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?” Jesus answered, “My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.” So Pilate said to him, “Then you are a king?” Jesus answered, “You say I am a king. For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” Pilate said to him, “What is truth?” When he had said this, he again went out to the Jews and said to them, “I find no guilt in him. But you have a custom that I release one prisoner to you at Passover. Do you want me to release to you the King of the Jews?” They cried out again, “Not this one but Barabbas!” Now Barabbas was a revolutionary. Then Pilate took Jesus and had him scourged. And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak, and they came to him and said, “Hail, King of the Jews!” And they struck him repeatedly. Once more Pilate went out and said to them, “Look, I am bringing him out to you, so that you may know that I find no guilt in him.” So Jesus came out, wearing the crown of thorns and the purple cloak. And he said to them, “Behold, the man!” When the chief priests and the guards saw him they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him. I find no guilt in him.” The Jews answered, “We have a law, and according to that law he ought to die, because he made himself the Son of God.” Now when Pilate heard this statement, he became even more afraid, and went back into the praetorium and said to Jesus, “Where are you from?” Jesus did not answer him. So Pilate said to him, “Do you not speak to me? Do you not know that I have power to release you and I have power to crucify you?” Jesus answered him, “You would have no power over me if it had not been given to you from above. For this reason the one who handed me over to you has the greater sin.” Consequently, Pilate tried to release him; but the Jews cried out, “If you release him, you are not a Friend of Caesar. Everyone who makes himself a king opposes Caesar.” When Pilate heard these words he brought Jesus out and seated him on the judge’s bench in the place called Stone Pavement, in Hebrew, Gabbatha. It was preparation day for Passover, and it was about noon. And he said to the Jews, “Behold, your king!” They cried out, “Take him away, take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The chief priests answered, “We have no king but Caesar.” Then he handed him over to them to be crucified. So they took Jesus, and, carrying the cross himself, he went out to what is called the Place of the Skull, in Hebrew, Golgotha. There they crucified him, and with him two others, one on either side, with Jesus in the middle. Pilate also had an inscription written and put on the cross. It read, “Jesus the Nazorean, the King of the Jews.” Now many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek. So the chief priests of the Jews said to Pilate, “Do not write ‘The King of the Jews,’ but that he said, ‘I am the King of the Jews’.” Pilate answered, “What I have written, I have written.” When the soldiers had crucified Jesus, they took his clothes and divided them into four shares, a share for each soldier. They also took his tunic, but the tunic was seamless, woven in one piece from the top down. So they said to one another, “Let’s not tear it, but cast lots for it to see whose it will be, “in order that the passage of Scripture might be fulfilled that says: They divided my garments among them, and for my vesture they cast lots. This is what the soldiers did. Standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala. When Jesus saw his mother and the disciple there whom he loved he said to his mother, “Woman, behold, your son.” Then he said to the disciple, “Behold, your mother.” And from that hour the disciple took her into his home. After this, aware that everything was now finished, in order that the Scripture might be fulfilled, Jesus said, “I thirst.” There was a vessel filled with common wine. So they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth. When Jesus had taken the wine, he said, “It is finished.” And bowing his head, he handed over the spirit. Here all kneel and pause for a short time. Now since it was preparation day, in order that the bodies might not remain on the cross on the sabbath, for the sabbath day of that week was a solemn one, the Jews asked Pilate that their legs be broken and that they be taken down. So the soldiers came and broke the legs of the first and then of the other one who was crucified with Jesus. But when they came to Jesus and saw that he was already dead, they did not break his legs, but one soldier thrust his lance into his side, and immediately blood and water flowed out. An eyewitness has testified, and his testimony is true; he knows that he is speaking the truth, so that you also may come to believe. For this happened so that the Scripture passage might be fulfilled: Not a bone of it will be broken. And again another passage says: They will look upon him whom they have pierced. After this, Joseph of Arimathea, secretly a disciple of Jesus for fear of the Jews, asked Pilate if he could remove the body of Jesus. And Pilate permitted it. So he came and took his body. Nicodemus, the one who had first come to him at night, also came bringing a mixture of myrrh and aloes weighing about one hundred pounds. They took the body of Jesus and bound it with burial cloths along with the spices, according to the Jewish burial custom. Now in the place where he had been crucified there was a garden, and in the garden a new tomb, in which no one had yet been buried. So they laid Jesus there because of the Jewish preparation day; for the tomb was close by.

3. Reflecting on the Word – Meditatio

3.1. A key to the reading:

- Jesus master of His fate

I would like to suggest that we meditate in the spirit of Mary, at the foot of the cross of Jesus. She, the strong woman who understood the full meaning of this event of the passion and death of the Lord, will help us cast a contemplative glance at the crucified (Jn 1:5–27). We are looking at chapter 19 of John’s Gospel, which begins with the scene of the scourging and the crowning with thorns. Pilate presents “Jesus the Nazarene, the king of the Jews” to the chief priests and to the guards who call for His death on the cross (Jn 1:). Thus Jesus begins the way of the cross towards Golgotha, where He will be crucified. In the story of the Passion according to John, Jesus reveals himself as master of himself and in control of all that is happening to Him. John’s text is full of phrases that point to this theological fact, that Jesus offers His life. He actively, not passively, endures the events of the passion. Here are just some examples putting the stress on some phrases and words. The reader may find other examples:

Knowing everything that was to happen to Him, Jesus came forward and said: "Who are you looking for?" They answered, "Jesus the Nazarene". He said, "I am He!". Now Judas the traitor was standing among them. When Jesus said to them "I am He", they moved back and fell on the ground. He asked them a second time, "Who are you looking for?" They said, "Jesus the Nazarene". Jesus replied, "I have told you that I am He. If I am the one you are looking for, let these others go". This was to fulfill the words He had spoken, "Not one of those You gave me have I lost". (Jn 1:-9)

“Jesus then came out wearing the crown of thorns and the purple robe” (Jn 1:),

Jesus replied, “You would have no power over me at all, if it had not been given you from above.” (Jn 1:1).

On the cross too, Jesus takes an active part in His death, He does not allow himself to be killed like the thieves whose legs were broken (Jn 1:1-33), but commits His spirit (Jn 1:0). The details recalled by the Evangelist are very important: Seeing His mother and the disciple whom He loved standing near her, Jesus said to His mother, “Woman, this is your son.” Then to the disciple He said, “This is your mother.” (Jn 1:6-27). These simple words of Jesus bear the weight of revelation, words that reveal to us His will: “this is your son” (v. 26); “this is your mother” (v. 27). These words also recall those pronounced by Pilate on the Lithostrotos: “This is the man” (Jn 1:). With these words, Jesus on the cross, His throne, reveals His will and His love for us. He is the lamb of God, the shepherd who gives His life for His sheep. At that moment, by the cross, He gives birth to the Church, represented by Mary, her sister  (or sister-in-law) Mary of Cleophas, and Mary Magdalene, together with the beloved disciple (Jn 1:5).

- Beloved and faithful disciples

The fourth Gospel specifies that these disciples “stood by the cross” (Jn 1:5-26). This detail has a deep meaning. Only the fourth Gospel tells us that these five persons stood by the cross. The other Evangelists do not say so. Luke, for instance, says that all those who knew Him followed the events from a distance (Lk 2:9). Matthew also says that many women followed these events from afar. These women had followed Jesus from Galilee and served Him. But now they followed Him from afar (Mt 2:5–56). Like Matthew, Mark gives us the names of those who followed the death of Jesus from afar (Mk 1:0-41). Thus only the fourth Gospel says that the mother of Jesus and the other women and the beloved disciple “stood by the cross”. They stood there like servants before their king. They are present courageously at a time when Jesus has already declared that “it is fulfilled” (Jn 1:0). The mother of Jesus is present at the hour that finally “has come”. That hour foretold at the wedding feast of Cana (Jn 2:1 ff). The fourth Gospel had remarked then that “the mother of Jesus was there” (Jn 2:1). Thus the person that remains faithful to the Lord in his destiny, he/she is a beloved disciple. The Evangelist keeps this disciple anonymous so that each one of us may see him/herself mirrored in the one who knew the mysteries of the Lord, who laid his head on Jesus’ chest at the last supper (Jn 13:25).

3.1.1.  Questions and suggestions to direct our meditation and practice

● Read once more the passage of the Gospel and look in the Bible for the texts mentioned in the key to the reading. Look for other parallel texts that may help us penetrate deeper into the text presented for our meditation.

● In spirit, and with the help of the prayerful reading of John’s text, visit the places of the Passion, stop on Calvary to witness with Mary and the beloved disciple the events of the Passion.

● What struck you most?

● What feelings does this story of the Passion arouse in you?

● What does the fact that Jesus actively bears His passion mean for you?

4. Oratio

O Eternal Wisdom, Infinite Goodness, Ineffable Truth, You who probe hearts, Eternal God, help us to understand that You can, know and want to! O Loving and Bleeding Lamb, crucified Christ, fulfill in us that which You said: “Anyone who follows me will not be walking in the dark, but will have the light of life” (Jn 8:12). O perfect light, from whom all lights proceed! O light for whom light was created, without whom all is darkness and with whom all is light. Light up, light up, do light up! Let Your whole will penetrate all the authors and collaborators You have chosen in this work of renewal. Jesus, Jesus love, Jesus, transform us and make us conform to You. Uncreated Wisdom, Eternal Word, sweet Truth, silent Love, Jesus, Jesus Love! 

(St. Mary Magdalene de’ Pazzi, O.Carm., 

in The Renewal of the Church, 90-91.)

5. Contemplatio

Repeat frequently and calmly these words of Jesus when He offered himself:

“Father into Your hands I commend my spirit”

Easter Time

1) Opening prayer

Lord our God,

your Son Jesus Christ is to us

the way that leads to You and to one another,

the truth that is good news of love and hope,

the life which He sacrificed to give it.

Help us to show the way to Him

and to go His way to one another,

to speak the truth that is encouraging and credible,

to give life by sharing happiness,

through Jesus Christ our Lord.

2) Gospel Reading - John 14:1-6

Jesus said to his disciples: “Do not let your hearts be troubled. You have faith in God; have faith also in me. In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you? And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be. Where I am going you know the way.” Thomas said to him, “Master, we do not know where you are going; how can we know the way?” Jesus said to him, “I am the way and the truth and the life. No one comes to the Father except through me.”

3) Reflection

• These five chapters (Jn 13-17) are a beautiful example of how the communities of the Beloved Disciple at the end of the first century in Asia Minor, which today is Turkey, carried on the catechesis. For example, in chapter 14, the questions of the three disciples, Thomas (Jn 14:5), Philip (Jn 14:8) and Judas Thaddeus (Jn 14:22) were also the questions and problems within the communities. The answers of Jesus to the three of them are like a mirror in which the communities found a response to their doubts and difficulties. To better understand the environment in which the catechesis was carried out, it is possible to do the following. During and after the reading of the text, it is good to close the eyes and pretend that we are in the room in the midst of the disciples, participating in the encounter with Jesus. While we listen, it is necessary to pay attention to the way which Jesus prepares His friends to separate themselves and reveals to them His friendship, communicating to them security and support.

• John 14:1-2: Do not let your hearts be troubled. The text begins with an exhortation: “Do not let your hearts be troubled!” And immediately He adds: “In my Father’s house there are many places to live in!” The insistence on continuing to use encouraging words to overcome troubles and differences is a sign that there were many disagreements among the communities. One would say to the other: “Our way of living the faith is better than yours. We are saved! You live in error: If you want to go to heaven, you have to convert yourselves and live like we do!” Jesus says: “In My Father’s house there are many places!” It is not necessary that everybody thinks the same way. The important thing is that all accept Jesus, the revelation of the Father, and that out of love for Him, they have attitudes of understanding, service and love. Love and service are the basis which unite the bricks and help the diverse communities to become a Church of brothers and sisters.

• John 14:3-4: The farewell of Jesus. Jesus says that He is going to prepare a place and that afterwards He will return to take us with Him to the Father’s house. He wants us to be with Him forever. The return which Jesus speaks about is the coming of the Spirit that He sends and who acts in us, in such a way that we can live as He lived (Jn 14:16-17.26; 16:13-14). John's community feared a delay in His future return and his Gospel is filled with reminders of the Spirit. Jesus ends by saying: “You know the way to the place where I am going!” Anyone who knows Jesus knows the way, because the way is the life that He lived and which led Him through death together to the Father.

• John 14:5-6: Thomas asks which is the way. Thomas says: “Lord, we do not know where you are going, so how can we know the way?” Jesus answers: “I am the Way, I am Truth and Life! No one can come to the Father except through Me”. Three important words. Without the way we cannot go. Without the truth one cannot make a good choice. Without life, there is only death! Jesus explains the sense. He is the Way, because “No one can come to the Father except through Me”. And He is the gate through which the sheep enter and go out (Jn 10:9). Jesus is the truth, because looking at Him, we see the image of the Father. “Anyone who knows Me knows the Father!” Jesus is the life, because walking like Jesus, we will be united to the Father and we will have life in us!

4) Personal questions

• In the context and with knowledge of the last few days' Gospels, how do we go to the Father through Jesus? What is involved?

• Jesus says: “In My Father’s house there are many places”. How would you interpret this today? How would you interpret this relative to ecumenism? Or within Church doctrine?

5) Concluding Prayer

Sing a new song to Yahweh,

for He has performed wonders,

His saving power is in His right hand and His holy arm. (Ps 98:1)

Easter Time

1) Opening prayer

All-powerful God,

Your Son Jesus reminds us today

that we are no greater than Your and our servant,

Jesus, our Lord and master.

Give us the love and endurance

to serve You and people

without waiting for awards or gratitude

and to accept the difficulties and contradictions

which are part of the Christian life

and which are normal for followers

of Him who bore the cross for us,

Jesus Christ our Lord.

2) Gospel Reading - John 13:16-20

When Jesus had washed the disciples' feet, he said to them: "Amen, amen, I say to you, no slave is greater than his master nor any messenger greater than the one who sent him. If you understand this, blessed are you if you do it. I am not speaking of all of you. I know those whom I have chosen. But so that the Scripture might be fulfilled, The one who ate my food has raised his heel against me. From now on I am telling you before it happens, so that when it happens you may believe that I AM. Amen, amen, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me."

3) Reflection

• Beginning today, every day for several weeks, except on feast days, the Gospel of each day is taken from the long conversation of Jesus with the disciples during the Last Supper (Jn 13 to 17). In these five chapters which describe the farewell of Jesus, the presence of those three threads which we had spoken before is seen. Those threads knit and compose the Gospel of John: the word of Jesus, the word of the community and the word of the Evangelist who writes the last redaction of the Fourth Gospel. In these chapters, the three threads are intertwined in such a way that the whole is presented as a unique fabric or cloth with a rare beauty and inspiration, where it is difficult to distinguish what is from one and what is from the other, but where everything is the Word of God for us.

• These five chapters present the conversation which Jesus had with His friends on the evening when He was arrested and put to death. It was a friendly conversation, which remained in the memory of the beloved disciple. Jesus seems to want to prolong this last encounter, this moment of great intimacy. The same thing happens today. There is conversation and more conversation. There is the superficial conversation which uses many words and reveals the emptiness of the person, and there is the conversation which goes to the depth of the heart and remains in the memory. All of us, once in a while, have these moments of friendly living together, which expand the heart and constitute strength in moments of difficulty. They help us to trust and to overcome fear.

• The five verses of today’s Gospel draw two conclusions from the washing of the feet (Jn 13:1-15). They speak (a) of service as the principal characteristic of the followers of Jesus, and (b) the identity of Jesus as the revelation of the Father.

• John 13:16-17: The servant is not greater than his master. Jesus has just finished washing the feet of the disciples. Peter becomes afraid and does not want Jesus to wash his feet. “If I do not wash you, you can have no share with Me” (Jn 13:8). It is enough to wash the feet; there is no need to wash the rest (Jn 13:10). The symbolic value of the gesture of the washing of the feet consists in accepting Jesus as Messiah  Servant, who gives Himself for others, and to reject a Messiah as glorious king. This gift of self, servant of all, is the key to understanding the gesture of the washing of the feet. To understand this is the root of the happiness of a person: “Knowing these things, you will be blessed if you put them into practice”. But there were some people, even among the disciples, who did not accept Jesus in this role. They did not want to be the servants of others. They likely wanted a glorious Messiah, king and judge, according to the official ideology. Jesus says: “I am not speaking about all of you. I know the ones I have chosen. but what Scripture says must be fulfilled: He who shares My table takes advantage of Me!” John refers to Judas, whose betrayal will be announced immediately afterward (Jn 13:21-30).

• John 13:18-20: I tell you this now, before it happens, so that you may believe that I AM HE. It was on the occasion of the liberation from Egypt at the foot of Mount Sinai that God revealed His name to Moses: “I am with you!” (Ex 3:12), “I am who I am” (Ex 3:14). “I Am” or “I AM” has sent me to you!” (Ex 3:14). The name Yahweh (Ex 3:15) expresses the absolute certainty of the liberating presence of God at the side of His people. In many ways and on may occasions this same expression I Amis used by Jesus (Jn 8:24; 8:28; 8:58; Jn 6:20; 18:5.8; Mk 14:62; Lk 22:70). Jesus is the presence of the liberating face of God in our midst.

4) Personal questions

• The servant is not greater than his master, nor any messenger greater than the one who sent him. This is an ultimate statement of humility. As a messenger of the Gospel in the world, do I take credit for my abilities and gifts which come from God and claim them as my own, rather than crediting them to God?

• Jesus knew how to live together with people who did not accept Him. Do I?

• How can I make of my life a permanent service to others?

5) Concluding Prayer

I shall sing the faithful love of Yahweh for ever,

from age to age my lips shall declare Your constancy,

for You have said: love is built to last forever,

You have fixed Your constancy firm in the heavens. (Sal 89:1-2)

Easter Time

1) Opening prayer

Lord God, our Father,

the Spirit of Jesus calls us, as He called Your Son,

to abandon our old selves and our old world

to be free for new life and growth.

Forgive us our fear and hesitations,

lead us out of our worn-out phrases and habits,

and our self-made certainties,

steep us in the gospel of Your Son,

that His good news may become credible

in our times and our world.

We ask you this through Christ our Lord.

2) Gospel Reading - John 10:22-30

The feast of the Dedication was taking place in Jerusalem. It was winter. And Jesus walked about in the temple area on the Portico of Solomon. So the Jews gathered around him and said to him, "How long are you going to keep us in suspense? If you are the Christ, tell us plainly." Jesus answered them, "I told you and you do not believe. The works I do in my Father's name testify to me. But you do not believe, because you are not among my sheep. My sheep hear my voice; I know them, and they follow me. I give them eternal life, and they shall never perish. No one can take them out of my hand. My Father, who has given them to me, is greater than all, and no one can take them out of the Father's hand. The Father and I are one."

3) Reflection

• Chapters one to twelve of the Gospel of John are called “The Book of Signs”. In these chapters we have the progressive revelation of the mystery of God in Jesus. In the measure in which Jesus makes this revelation, adherence and opposition grow around Him according to the idea which each one has of the Messiah. This way of describing the activity of Jesus not only serves to tell how adherence to Jesus took place at that time, but also how this should take place in us today, as His followers and readers. At that time, all expected the coming of the Messiah and they had their criteria of how to recognize Him. They wanted Him to be like they imagined that He should be. But Jesus does not submit Himself to that requirement. He reveals the Father as the Father is and not as His listeners would want Him to be. He asks for conversion in the way of thinking and of acting. Today, each one of us has his/her own likes and preferences. Some times we read the Gospel to see if we find in it a confirmation of our desires. Today’s Gospel presents some light concerning this.

• John 10:22-24: The Jews question Jesus. It was cold; it was Winter (v. 22). It was the Feast of the dedication which celebrated the purification of the temple done by Judah Maccabee (2M 10:1-10). It was a very popular Feast with much light. Jesus was out on the square of the Temple, in the Portico of Solomon. The Jews said: "How much longer are you going to keep us in suspense? If you are the Christ, tell us openly”. They wanted Jesus to define Himself and that they could verify, according to their own criteria, if Jesus was or was not the Messiah. They wanted some proof. It is the method of one who feels that he dominates the situation. The new ones must present their credentials. Otherwise, they have no right to speak or to act.

• John 10:25-26: Response of Jesus: the works that I do are My witness. The response of Jesus is always the same: “I have told you, but you do not believe. The works that I do in My Father’s name are my witness; but you do not believe, because you are no sheep of mine”. It is not a question of giving proofs. It would be useless. When a person does not want to accept the witness of some one, there is no proof which is valid which will lead the person to change and think differently. The basic problem is the disinterested openness of the person toward God and toward truth. Where this openness exists, Jesus is recognized by His sheep. “The sheep that belong to Me listen to My voice”. Jesus will say these words before Pilate (Jn 18:37). The Pharisees lacked this openness.

• John 10:27-28: My sheep listen to My voice. Jesus repeats the parable of the Good Shepherd who knows His sheep and they know Him. This mutual understanding – between Jesus who comes in the name of the Father and the persons who open themselves to truth – is the source of eternal life. This union between the Creator and the creature through Jesus exceeds every threat of death: “They will never be lost and no one will ever steal them from My hand!” They are safe and secure and, because of this, they are in peace and enjoy full freedom.

• John 10:29-30: The Father and I are one. These two verses refer to the mystery of the union between Jesus and the Father: “The Father, for what He has given Me, is greater than anyone, and no one can steal anything from My Father’s hand. The Father and I are one”. These and other phrases make us guess or have a glimpse at something of the greatest mystery: “Anyone who has seen Me has seen the Father” (Jn 14:9). “The Father is in Me and I am in the Father” (Jn 10:38). He is one with the Father in mind, will, and action. This union between Jesus and the Father is not something automatic, but rather it is the fruit of obedience: “I always do what pleases My Father” (Jn 8:29; 6:38; 17:4). “My food is to do the will of the Father” (Jn 4:34; 5:30). The Letter to the Hebrews says that Jesus learned obedience from the things that He suffered (Heb 5:8). “He was obedient until death and death on the Cross” (Ph 2:8). The obedience of Jesus is not a disciplinary one, but rather it was prophetic. He obeys in order to be totally transparent, and thus, to be the revelation of the Father. Because of this, He could say: “The Father and I are one!” It was a long process of obedience and of incarnation which lasted 33 years. It began with Mary’s YES (Lk 1:38) and ended with: “It is all fulfilled!” (Jn 19:30).

4) Personal questions

• Is my obedience to God, disciplinary or prophetic? Do I reveal something of God or am I only concerned about my own salvation?

• Jesus does not submit Himself to the exigencies of those who want to verify if He is the Messiah. Is my faith sufficient or do I ask for “signs” in order to satisfy my belief?

• Am I personally fed by doing the will of the Father? Is this “doing” only on Sunday, or occasionally, or at every moment throughout my day?

5) Concluding Prayer

May God show kindness and bless us,

and make His face shine on us.

Then the earth will acknowledge your ways,

and all nations your power to save. (Ps 67:2-3)

Easter Time

1) Opening prayer

Lord God, our Father,

the Spirit of Jesus calls us, as He called your Son,

to abandon our old selves and our old world

to be free for new life and growth.Forgive us our fear and hesitations,

lead us out of our worn-out phrases and habits,

and our self-made certainties,

steep us in the gospel of Your Son,

that His good news may become credible

in our times and our world.

We ask you this through Christ our Lord.

2) Gospel Reading - John 10:1-10

Jesus said: "Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. But whoever enters through the gate is the shepherd of the sheep. The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers." Although Jesus used this figure of speech, they did not realize what he was trying to tell them. So Jesus said again, "Amen, amen, I say to you, I am the gate for the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly."

3) Reflection

• In Jesus we have the model of the true shepherd. In Him is fulfilled the expectation of the Good Shepherd promised by God: the “Great Shepherd”, greater than Moses (Hb 13:20).

• John 10:1-6: The gate of the sheepfold. In Jn 10:1-10 it is said that Jesus is the “gate” to get to the sheep and to be led to the pastures (10:7.9-10). The image of the gate has several connotations. A gate protects what is inside, the sheep, from the evils outside. The gate is what keeps the sheep in community together inside. The gate is also the way into this community of sheep (the Church).

The theme of the sheep had already been introduced in John 2:15 and in a particular way in 5:2 where it is told that there was a pool with five porticos along which were laid the sick to be healed. In this last context, the sheep indicate the people who were oppressed by their leaders. In Jn 10:1, Jesus links the theme of the sheep to the atrium or inner courtyard of the Temple, the Jewish institution administered by men of power who trampled on the rights, justice and exploited the people. Such individuals were called by Jesus “thieves and bandits”.

Jesus begins His long presentation before the Pharisees, who were closed up in their unbelief and insufficiency (9:40-41), with a general affirmation: the proper way to enter into contact with the sheep is by entering through the gate of the enclosure in which they are kept. Anyone who enters in a different way is not motivated by love for the sheep, but is there to exploit them for his own interest. This is the sin of those who direct the people: to take hold of everything that belongs to all for themselves. Jesus uses the term “thief”. This was precisely the accusation that Jesus addressed to the chief priests of the people during His first visit to the Temple (2:13ss).

Another term that Jesus uses to indicate those who take away from the people what belongs to them is: “bandit”. Such a term indicates those who use violence. Therefore, the chief priests of the Temple oblige the people to submit themselves to the violence of their system (7:13; 9:22). The effect of this is that it produces a state of death (5:3.21.25).

The shepherd enters through the gate to take care of the sheep, not to oppress them or maltreat them. In fact, the sheep recognize his authority (voice) and follow him. The voice of Jesus contains a message of liberation for them that is typical of the Messiah. Besides, His voice is not addressed to an anonymous group of people, but rather calls each one personally. For Jesus, no anonymous crowd of people exists. Each person has a face, a name, and dignity. The Temple (the enclosure of the sheep) has become a place of darkness, characterized only by economic interests; money has replaced the exclusive attention to God: the Temple has become a business or trading house (Jn 2:16).

Jesus leads the people to take them out of darkness. He does not do this in a fictitious way, but in a real way, because this is the work which the Father has entrusted to Him. The fundamental strokes of this mission are: to enter and to call. Those who respond to that call, the call to liberty, become a new community: “Those who are His own”.

• John 10:7-10: Jesus is the new door. Jesus again uses the symbolism of the gate in vv. 7-8: applying it to Himself. He is the new door not only in regard to the old enclosure of Israel represented by the chief priests of the people, but also in regard to those who follow Him. He reminds the first ones of His legitimacy - the only place of access for the sheep because He is the Messiah ready to give His life for the sheep. It is not by domination that one can approach the sheep to have a relationship with them, but rather by the attitude of one who gives his life for them. His words are an invitation to change mentality, the way of thinking, and way of relating.

The entrance through Jesus signifies the good of man as a priority. Anyone who attempts to do the contrary is an oppressor. The reader finds that the words of Jesus addressed to His contemporaries, and in a particular way to the chief priests of the people who have used domination and violence to exploit the people, truly hard and strong.

He is the new gate in regard to every person. But for men and women of today, what does it mean to enter through the door which is Jesus? It implies to “get close to Him”, “to trust Him” (Jn 6:35), to follow Him, and to allow ourselves to be guided by His message (8:31. 51). It means to participating in the dedication of Jesus so that the true happiness of man may be accomplished.

4) Personal questions

• Jesus is the Good Shepherd because He always knows you, but do you recognize him? He is a Shepherd who comes to your life as a door to go out and to enter: do you allow Him to lead you when you relate with others?

• In the world today, are there bad shepherds who exploit those looking to surrender themselves to Jesus as sheep of the fold? Can we discern this by looking at the lives of these so-called shepherds and whether they are profiting from the trust given them?

• Who would you say are proper shepherds today? Do you see the distinction in their lives and their total giving to their sheep (communities) as a way of discernment?

• In your community and in your family are you also a door? Are you a door that is open to guiding others in, are you a door that seeks to protect what is inside, or are you a door which keeps others out and closed off?

5) Concluding Prayer

Lord, send out Your light and Your truth;

they shall be my guide,

to lead me to Your holy mountain

to the place where You dwell. (Ps 43:3)

Easter Time

1) Opening prayer

Faithful God of the covenant,

in the daily choices we have to make

give us the courage to opt always

for Your Son and His ways

and to remain close to Him.

Bless the difficult road we have sometimes to take

without seeing where it will lead us.

Keep us from making half-hearted decisions

when our faith is rather weak

and make us accept all the consequences of our choice.

Keep us always faithful

through Jesus Christ our Lord.

2) Gospel Reading - John 6:60-69

Many of the disciples of Jesus who were listening said, "This saying is hard; who can accept it?" Since Jesus knew that his disciples were murmuring about this, he said to them, "Does this shock you? What if you were to see the Son of Man ascending to where he was before? It is the Spirit that gives life, while the flesh is of no avail. The words I have spoken to you are Spirit and life. But there are some of you who do not believe." Jesus knew from the beginning the ones who would not believe and the one who would betray him. And he said, "For this reason I have told you that no one can come to me unless it is granted him by my Father." As a result of this, many of his disciples returned to their former way of life and no longer walked with him. Jesus then said to the Twelve, "Do you also want to leave?" Simon Peter answered him, "Master, to whom shall we go? You have the words of eternal life. We have come to believe and are convinced that you are the Holy One of God."

3) Reflection

• Today’s Gospel presents the last part of the discourse of the Bread of Life. It is a question of the discussion of the disciples among themselves and with Jesus (Jn 6:60-66) and of the conversation of Jesus with Simon Peter (Jn 6:67-69). The objective is to show the exigencies of faith and the need for a serious commitment with Jesus and with His proposal. Up until this moment everything took place in the Synagogue of Capernaum. The place of this last part is not indicated.

• John 6:60-63: Without the light of the Spirit these words cannot be understood. Many disciples thought that Jesus Himself was going too far! The celebration of the Passover was coming to an end and He was placing Himself in the most central part of the Passover. For this reason many people separated from the community and no longer went with Jesus. Jesus reacts and says: “It is the Spirit that gives life; the flesh has nothing to offer”. It is here that He describes the impossibility of faith without divine action. It is only with the light of the Holy Spirit that it is possible to get the full sense of everything that Jesus says (Jn 14:25-26; 16:12-13). Paul, in the Letter to the Corinthians will say: “Written letters kill, but the Spirit gives life!” (2 Co 3:6).

• John 6:64-66: Some of you do not believe. In His discourse, Jesus had presented Himself as the food which satisfies hunger and thirst of all those who seek God. In the first Exodus, they have the test at Meriba. Before hunger and thirst in the desert, many doubted of the presence of God in their midst: “The Lord is in our midst, yes or no?” (Ex 17:7) and they complained against Moses (cf. Ex 17:2-3; 16:7-8). They wanted to get away from him and return to Egypt. The disciples fall into this same temptation, they doubt of the presence of Jesus in the breaking of the bread. Confronted with the words of Jesus to “eat My flesh and drink My blood”, many complained like the crowds in the desert (Jn 6:60) and make the decision to break away from Jesus and with the community: “they went away and accompanied Him no more” (Jn 6:66). The term “flesh and blood” is also a common Old Testament reference to life and the living.

• John 6:67-71: Confession of Peter. At the end only the twelve remain with Him. In the face of the crisis produced by His words and His gestures, Jesus turns toward His more intimate friends, represented there by the twelve and says: “Do you want to go away also?” For Jesus it is not a question of having many people following Him. Neither does He change the discourse when the message does not please. He speaks in order to reveal the Father and not to please anyone. He prefers to remain alone, and not be accompanied by people who are not committed to the Father’s plan. Peter’s response is beautiful: “Lord, to whom shall we go? You have the message of eternal life, and we believe; we have come to know that You are the Holy One of God!” Even without understanding everything, Peter accepts Jesus as Messiah and believes in Him. In the name of the group He professes his faith in the broken bread and in His word. Jesus is the word and the bread which satisfies the new people of God (Dt 8:3). In spite of all his limitations, Peter is not like Nicodemus who wanted to see all things clearly according to his own ideas. But among the twelve there was someone who did not accept the proposal of Jesus. In this more intimate circle there was an enemy (the Devil) (Jn 6:70-71) “he who shares My table takes advantage of Me” (Si 41:10; Jn 13:18).

4) Personal questions

• If I place myself in Peter’s place before Jesus, what response do I give Jesus who asks me: “Do you want to go away also?”

• Today many persons no longer follow Jesus. Whose fault is it?

• Falling away can be like the crowd here. Little by little until there is nothing left. How do we see when we are falling away little by little and what can be done to prevent or reverse it?

• Which situation is worse: One who followed and then fell away, or one who never followed in the first place?

5) Concluding Prayer

Lord, I am Your servant, I am Your servant

and my mother was Your servant;

You have undone my fetters.

I shall offer You a sacrifice of thanksgiving

and call on the name of Yahweh. (Ps 116:16-17)

Easter Time

1) Opening prayer

Our living and loving God,

how could we know the depth of Your love

if Your Son had not become flesh of our flesh

and blood of our blood?

How could we ever have the courage

to live for one another and if necessary to die

if He had not given up His body

and shed His blood for us?

Thank you for letting Him stay in the eucharist with us

and making Himself our daily bread.

Let this bread be the food that empowers us

to live and die as He did,

for one another and for You,

our living God, for ever and ever.

2) Gospel Reading - John 6:52-59

The Jews quarreled among themselves, saying, "How can this man give us his Flesh to eat?" Jesus said to them, "Amen, amen, I say to you, unless you eat the Flesh of the Son of Man and drink his Blood, you do not have life within you. Whoever eats my Flesh and drinks my Blood has eternal life, and I will raise him on the last day. For my Flesh is true food, and my Blood is true drink. Whoever eats my Flesh and drinks my Blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever." These things he said while teaching in the synagogue in Capernaum.

3) Reflection

• We are almost at the end of the discourse of the Bread of Life. Here begins the part of the greatest polemic. The Jews close themselves to, and begin to discuss, the affirmations of Jesus.

• John 6:52-55: Flesh and Blood: the expression of life and of the total gift. The Jews react: “How can this man give us His flesh to eat?” The feast of the Passover was close at hand. After a few days everybody would have eaten the meat of the paschal lamb in the celebration of the night of the Passover. They did not understand the words of Jesus, because they took them literally. But Jesus does not diminish the exigencies, He does not withdraw or take away anything of what He has said and He insists: “In all truth I tell you, if you do not eat the flesh of the Son of man and drink his blood, you have no life in you. Anyone who does eat My flesh and drink My blood has eternal life, and I shall raise that person up on the last day. For My flesh is real food and My blood is real drink. Whoever eats My flesh and drinks My blood lives in Me and I live in that person”. What gives life is not to celebrate the manna of the past, but rather to eat this new bread which is Jesus, His flesh and His blood. Participating in the Eucharistic Supper, we assimilate His life, His surrender, His gift of self. “If you do not eat the flesh of the Son of Man and you do not drink His Blood you will not have life in you”. They should accept Jesus as the Crucified Messiah, whose blood will be poured out.

• John 6:56-58: Whoever eats My flesh, will live in Me. The last phrases of the discourse of the Bread of Life are of the greatest depth and try to summarize everything which has been said. They recall the mystical dimension which surrounds the participation in the Eucharist. They express what Paul says in the letter to the Galatians: “It is no longer I, but Christ living in me (Ga 2:20). And what the Apocalypse of John says: “If one of you hears me calling and opens the door, I will come in to share a meal at that person’s side” (Rev 3:20). And John himself in the Gospel: “Anyone who loves Me will keep my word, and My Father will love him and We shall come to him and make a home in him” (Jn 14:23). And it ends with the promise of life which marks the difference with the ancient Exodus: “This is the bread which has come down from heaven. It is not like the bread our ancestors ate, they are dead, but anyone who eats this bread will live for ever.”

• John 6:59: The discourse in the Synagogue ends. The conversation between Jesus and the people and the Jews in the Synagogue of Capernaum ends here. As it has been said before, the discourse of the Bread of Life offers us an image of how the catechesis of that time was, at the end of the first century, in the Christian communities of Asia Minor. The questions of the people and of the Jews show the difficulties of the members of the communities. The answer of Jesus represents the clarification to help them to overcome the difficulties, to deepen their faith, and to live more intensely the Eucharist which was celebrated above all in the night between Saturday and Sunday, the day of the Lord.

4) Personal questions

• Beginning with the discourse on the Bread of Life, the celebration of the Eucharist receives a very strong light and an enormous deepening. Does this clarify the role of the Eucharist in my life?

• To eat the flesh and blood of Jesus is the commandment that he leaves. How do I live the Eucharist in my life? Even if I cannot go to Mass every day or every Sunday, my life should be Eucharistic. How do I try to attain this objective?

• Eucharistic Adoration is available in many parishes and highly recommended by Popes St John Paul II, Benedict, and Francis, among others. “In many places, adoration of the Blessed Sacrament is also an important daily practice and becomes an inexhaustible source of holiness” (Encyclical Letter: Ecclesia De Eucharistia). Do I take the time to sit and just “be” with Him when I can?

5) Concluding Prayer

Praise Yahweh, all nations,

extol Him, all peoples,

for His faithful love is strong

and His constancy never-ending. (Ps 117:1-2)