(Jn 8:31-42)

In the opinion of many Jews, the Inheritance received was much more precious and reassuring than any other teaching albeit dignified, that anyone could impart.

But the faithful in Christ realize that in the horizon of a life as saved persons, descent alone is not a premise of superiority, nor does it guarantee prominent positions in the order of things of God.

So what is the relationship between Jesus and Abraham, father of faith?  In what relationship is the disciple with the history of the chosen people, therefore with the religion of the patriarchs?

Early Christians experienced that an unusual and precious Freedom was born from fidelity to the Word of Lord; an opening to God that no creed knew.

The relationship of Faith introduces into a qualified and real ‘increase of life’ - one that is also suitable for the inexperienced and beginners - foreign to any circle of the chosen and elect.

So what does it mean to be sons of Abraham? There are those who imagine they have the “document” in place, but do not understand that a fixed identity is trap of vitality.

Christ’s intimates introduce into salvation history an inverted criterion of theological prostitution [cf. v.41: «fornication»], based on divine wealth. Another kind of Covenant.

The disciple of Jesus understands that reality has many sides, and he himself has many faces: he is called to integrate them, for a fluent wholeness.

Despite they are both ‘at home’, the «son» is a blood relative - he doesn’t remain a servant like the slave (of the descendants).

The God of the chosen people says to Abraham: "Go!". It's an order.

The Son proposes to us: «Come!». It’s a family virtue that guarantees the overcoming of difficulties, and harmonious growth.

It’s not enough to be well-versed in ways of doing things. We need to open up to a new experience.

It’s the adherence of life that convinces us to remain in the Father's abode - it’s not enough to rush and ignite in particular circumstances.

Such a custom attenuates fears and makes us become One with the Truth-Fidelity of God: let’s start from this founding Core.

Being in the Son frees from external opinions, from a blanket of manners (vv.33.37ff) that have not been reworked, nor assimilated and made one’s own; typical of subordinates, who lack profound experience.

The slave of the cliché lives under condemnation, because he is too closed in the perimeters - settled, but out of home: therefore in a reality that stagnates, or that advances by accentuating and emphasizing limits.

The «son», on the other hand, conquers unprecedented spaces, emancipates himself from selfishness that annihilates communion, from self-love that refuses to listen, from homologation that cancels uniqueness, from conformity that makes exceptionality pale, from envy that separates and blocks the exchange of gifts, from competition also spiritual that drugs us, from the sloth that discourages and paralyzes.

The God of ancient religions is a principal, an instigator; pivotal figure of subjugation and domestication, that enervates.

The Father is principle of Freedom that proceeds against the current, without fear of mixings and heterogeneities (vv.41.43).

He allows sons - even hybrids - to rediscover the roots of the sacred sap that animates them, and to meet the unrepeatable characters that are hidden in their great Desire.

[Wednesday 5th wk. in Lent, April 9, 2025]

(Jn 8:31-42)

In the opinion of many Jews, the inheritance they had received was far more precious and reassuring than any decent teaching anyone could impart.

But believers in Christ realise that on the horizon of a saved life, descent is not a prerequisite for superiority, nor does it guarantee any place of prominence in God's order of things.

Not only does ancient religion not grant privileged automatic access, it is incomplete and deficient. It takes away the freedom it promises to bestow upon believers in a superabundant manner.

[The harmonious relationship with Heaven, with oneself and with events, does not take place out of loyalty to cultural or self-dominating principles - which can make themselves the guarantors of total truth].

What then is the relationship between Jesus and Abraham, the father of faith? What is the disciple's relationship with the history of the chosen people, hence with the religion of the patriarchs?

The first Christians experienced that from fidelity to the Word of the Lord came an unusual and precious autonomy; an openness to God that no creed claiming independence already knew.

The relationship of Faith introduces one into a more qualified, personally charged and real - in itself conforming even to the inexperienced and novice: still foreign to any circle of the chosen and experienced.

So what does it mean to be children of Abraham? There are those who imagine they have the 'document' in place, but do not understand that a fixed identity is a trap of vitality. It rejects the Father's design.

Christ's intimates introduce into salvation history an inverted criterion of 'theological prostitution' [cf. v.41: 'fornication'] based on divine wealth. Another kind of covenant.

The follower of Jesus understands that reality has many faces, and he himself has many faces: he is called to integrate them, for a completeness freed from constraints that stagnate in one-sidedness.

Although they are both at home, the 'son' is a blood relative - he does not remain a servant like the slave (of the descendants).

The God of the chosen people says to Abraham: "Go!". It is an order.

The Son proposes: "Come!". It is a throb of communion, which crosses the fence and unfolds the self, regenerating it in the unceasing We.

It is a family virtue that guarantees the overcoming of difficulties, harmonious growth, and fruitful friendship with the problems - as well as the aggressions - that seem to scatter us.

Even under the action of epochal upheavals of established cultures and beliefs, the God-family member can let go, avoiding the phenomenon that stiffens.

For harmonious growth, it is never enough to be grounded in traditions and ways of doing things - even 'contemporary' and approved ways.

One must open oneself up to a new experience, break free from the excess of control, fashion and circles. Whoever grasps himself liberated freely, rests on another platform of being.

It is the adherence of life that convinces one to remain in the Father's dwelling, and there to deposit everything - not the adult inflaming of special circumstances, or even opposition.

While exposing ourselves (as witnesses and prophets), such a habit mitigates fears. It makes us One with the Truth-Fidelity of God.

And we start from that founding core - in which we find our presence, our capacities, our authentic beginnings. Which are not the artificial ones of the 'fathers', or glamour, but ours authentically, and the Father's.

Such a truly ancient hearth side where we learn silence, motive, as well as the embrace of complete life - it helps to break the patterns of existence in all controlled by the cloak of clichés around us.

Being in the Son dissolves from external opinions, from a blanket of 'proper' manners, and from the bundle of "descent" (vv.33.37ff).

Tara not reworked, nor assimilated and made one's own; typical of subordinates, who lack profound experience.

Disciples are neither plagiarised nor indistinct.

Even those who are characterised by promiscuous baggage are actually inspired. As such, they become limpid, disinclined to seduction and compromise.

Emancipated from hammering constraints, they grasp differences and break through boundaries.

The slave of customary devotion and clichés lives under condemnation, because he is too closed within the perimeters.

He seems settled, but so out of home: thus in a reality that stagnates, or advances in an epidermic, moralistic, (in fact) confusing way. Accentuating and emphasising limits.

The son, on the other hand, conquers spaces of the unprecedented; he emancipates himself from the selfishness that annihilates communion, from the self-love that refuses to listen, from the standardisation that cancels uniqueness, from the conformism that makes exceptionalism pale, from the envy that separates and blocks the exchange of gifts, from the competition, even spiritual, that drugs us, from the sloth that discourages and paralyses.

The God of ancient religions is a principal, a pivotal figure of submission and domestication that enervates. 

The Father is the principle of the Freedom that proceeds against the current, without fear of mixing and heterogeneity (vv.41.43).

He enables his children - even hybrids - to rediscover the roots of the sacred sap that animates them, and to encounter the unrepeatable characters that are hidden in their great Desire.

"If ye abide in my word, ye are my disciples indeed, and ye shall know the truth, and the truth shall set you free" (Jn 8.31).

Deepening: Spirit of Truth

Satisfying solutions or Spirit of Truth

(Jn 15:26-16:4a)

Faith in the Master is already eternal life, or rather Life of the Eternal (in action here and now).

He himself is Bread of authentic and indestructible existence, though still earthly.

In short, the intimate life of God reaches us in our time.

The first step is a Faith that gives a Vision; an irruption of the Spirit that gives birth from above, thus animating a different - not empty - existence.

The sign of such adherence is to believe Jesus as Son: man manifesting the divine condition.

Christ is Bread of Life also because His Word is creative, and the path of following Him transmits to us the qualities of indestructible Life.

The outpouring of the Spirit arouses in us the same pulsating Heart of the Eternal, which we experience in the deaths and resurrections of daily life and in the long rigmarole of the Vocation (repeated from path to path).

Even in persecution, whoever sees the Son has the Life of the Eternal within him - which always regenerates and disposes new births, other premises and questions, different paths, in an uninterrupted and growing form.

The passion for the Friend unites us to Him, Bread: that is, the Revealer of the Truth that satiates men on their journey towards themselves and the world, who sometimes change their skin, opinions, lifestyles.

In the Vision, we are empowered to directly appropriate, thus attracting and realising the Newness of God - even in advance, wisely.

Through Him, we have a part... in the Father's love for the Son who manifests Himself as personal Lord, and in the outgoing dilated life of the authentic Church.

The "hidden" God of the First Testament, an obstacle that seemed insurmountable, now presents itself in the specifics of the Faith, without the need for fatuous fires to support it.

Because the world of God (in the soul) is different.

One does not enter the Mystery with normal intentions and perfect expectations, let alone success and recognition.

In this case (in the Gospel passage) the apostles' incomprehension comes into the picture.

Indeed, even to us, Jesus' way of manifesting himself often does not seem decipherable.

Even the Jews [actually: the returning Judaizers in the communities of the late 1st century] were waiting to catch him in an overt way, perhaps on a public occasion.

Instead, even in times of 'glorification', the Master seems to want to trace the outward (humble) inappearance of his earthly ministry.

Many expected sensational fireworks in that period they considered 'final'. Instead, no yielding to ideology of power or religion-show.

So things did not go as expected: doubts were not dispelled, ambiguities were not dispelled; the titles of Israel's former nationalist and imperial glory did not reappear at all, on the contrary!

Even today, the choice of Faith is not given to the apparatuses that would guarantee its visibility: no parachutes, no discounts.

Everything then seems to proceed as before, in the summary: to toil for a living and buy, to travel and not, to laugh and cry, to get sick and get well, to work and party... so on and so forth, often in (seemingly senseless) pain; perhaps without any decisive turning points.

But in the same things as always there is a different Light, planted on a new, immediate, relationship of needy humanity with the Father who regenerates us.

He stimulates new Births, to reconnect desires, deep needs, external paths, and increase the intensity of life.

And it is in the mutual knowledge of the roots and furrows of reality that this circle of love between God and his children exists in the first place.

All that has not yet been understood will be recalled by the action of the Spirit. The only reliable impetus, which does not point to vain things.

A relationship between man and Heaven within us, not above.

A friendship that does not primarily contemplate resignation, effort, humiliation... but is reworked in deepening.

This is where the true scope of our hearts - so limited, yet endowed with a mysterious imprint - for the complete, yet personal, life of character comes into play.

In order to avoid intimidation, marginalisation and annoyance, some church members advocated a kind of alliance between Jesus and the Empire, proclaiming a Christ so vague and untethered that he would not scratch anyone.

Some ambitious, 'life-in-the-spirit' troublemakers felt that the time had come to shake off the earthly affair of the carpenter's son - considered weak in itself, short-lived, out of place and time; already extinguished. 

Jn intends to rebalance the attempt to proclaim, diluted in compromises.

The evangelist emphasises that the Risen One is the cipher and engine that bears the soul and generates us in today.

He is the same Son of God who sustained a harsh denunciation and several battles with the authorities.

To the opportunists of his time, the Master had dared to touch positions, vanity and the bag of commerce.

Therefore persecuted, tried, vilified, condemned as subversive, and cursed by God.

In short, the Holy Spirit does not go after butterflies.

The action of the Spirit (which internalises and actualises) and the historical memory of Jesus must always be combined.

Only in such a frank perspective is it possible to grasp the Truth of the Eternal and the Truth of Man in all times and circumstances.

In addition: the Father is the Creator of each of our deepest inclinations, to which he affixes an indelible signature.

It manifests itself in an innate instinct, which wants to germinate, find space, express itself.

We have rooted in our innermost being a unique, invincible Vocation and (plural) faces.

We cannot deny ourselves, our Roots - even where an open-faced testimony would be unattractive.

The Truth about each of us is consequential.

By Grace, we are repositories of an astounding dignity, which even in error (or what is considered error) imparts exceptional desires.

Truth that still restores dreams: an unprecedented hope that activates enthralling passions.

In vain would we have peace and happiness by seeking cultural and social concord, or by playing roles, characters, tasks that do not belong to us - albeit appeasing.

We would become outsiders.

Truth: Faithfulness to God in Christ. And candour in every choice, with our character in relationship and situation.

The rest is calculation and deep disturbance, which will leave us disassociated and sick inside.

To internalise and live the message:

Do you take a stand and face the consequences? When your vocational character is at stake, do you confront and put your face to it or do you blend in?

Do you play coy, value reciprocation, and seek tribute or protection from satisfactory synagogues? Or do you wish to unite your life with Christ?

Freedom Responsibility

"Abba, Father!" (Rom 8:15). What does this mean? St Paul assumes the social system of the ancient world, in which there were the slaves, to whom nothing belonged and who therefore could not be interested in the right course of things. Correspondingly, there were the sons who were also the heirs and who were therefore concerned with the preservation and good administration of their property or the preservation of the state. Since they were free, they also had a responsibility. Regardless of the sociological background of that time, the principle always applies: freedom and responsibility go together. True freedom is demonstrated in responsibility, in a way of acting that assumes co-responsibility for the world, for oneself and for others. Free is the son, to whom the thing belongs and who therefore does not allow it to be destroyed. All worldly responsibilities, of which we have spoken, are, however, partial responsibilities, for a specific sphere, a specific state, etc. The Holy Spirit, on the other hand, makes us sons and daughters of God. He draws us into the same responsibility as God for his world, for the whole of humanity. He teaches us to look at the world, at each other and at ourselves with God's eyes. We do good not as slaves who are not free to do otherwise, but we do it because we personally bear responsibility for the world; because we love truth and goodness, because we love God himself and thus also his creatures. This is true freedom, to which the Holy Spirit wants to lead us. The Church Movements want and must be schools of freedom, of this true freedom. There we want to learn this true freedom, not the freedom of slaves, which aims to cut a slice of everyone's cake for itself, even if this is then lacking for the other. We desire true and great freedom, the freedom of heirs, the freedom of God's children. In this world, so full of fictitious freedoms that destroy the environment and mankind, we want, with the power of the Holy Spirit, to learn true freedom together; to build schools of freedom; to show others with our lives that we are free and how beautiful it is to be truly free in the true freedom of the children of God.

[Pope Benedict, Vigil 3 June 2006].

"The truth will make you free" (Jn 8:32)

3. The continuous contamination with deceptive language ends up blurring the inner self of the person. Dostoevsky wrote something remarkable in this regard: "He who lies to himself and listens to his own lies comes to the point where he can no longer distinguish the truth, either within himself or around him, and thus begins to have no more esteem either for himself or for others. Then, because he no longer esteems anyone, he also ceases to love, and then, in the absence of love, in order to feel busy and to distract himself he gives himself up to passions and vulgar pleasures, and because of his vices he becomes like a beast; and all this stems from his constant lying, to others and to himself' (The Brothers Karamazov, II, 2).

How then to defend ourselves? The most radical antidote to the virus of falsehood is to allow ourselves to be purified by the truth. In the Christian view, truth is not just a conceptual reality, which concerns judging things, calling them true or false. Truth is not just bringing obscure things to light, "unveiling reality", as the ancient Greek term for it, aletheia (from a-lethès, "not hidden"), leads one to think. Truth has to do with the whole of life. In the Bible, it carries with it the meanings of support, solidity, trust, as the root 'aman, from which the liturgical Amen also comes. Truth is what one can lean on in order not to fall. In this relational sense, the only truly reliable and trustworthy one on whom one can rely, that is, 'true', is the living God. Here is Jesus' affirmation: "I am the truth" (Jn 14:6). Man, then, discovers and rediscovers the truth when he experiences it in himself as the faithfulness and trustworthiness of the one who loves him. Only this liberates man: "The truth will make you free" (Jn 8:32).

Liberation from falsehood and the search for relationship: these are the two ingredients that cannot be lacking for our words and deeds to be true, authentic, trustworthy. In order to discern the truth, we must sift through what supports communion and promotes the good and what, on the contrary, tends to isolate, divide and oppose. Truth, therefore, is not truly gained when it is imposed as something extrinsic and impersonal; instead, it springs from free relationships between people, in mutual listening. Moreover, one never stops searching for truth, because something false can always creep in, even in saying true things. An impeccable argument may indeed rest on undeniable facts, but if it is used to hurt the other person and to discredit him in the eyes of others, however right it may appear, it is not inhabited by truth. From the fruits we can discern the truth of the utterances: whether they stir up controversy, foment division, instil resignation, or whether, on the other hand, they lead to conscious and mature reflection, to constructive dialogue, to fruitful activity.

[Pope Francis, Message 52nd World Communications Day].

"Abba! Father!'" (Rom 8: 15). What does this mean?

St Paul presupposes the social system of the ancient world in which slaves existed. They owned nothing, so they could not be involved in the proper development of things.

Co-respectively, there were sons who were also heirs and were therefore concerned with the preservation and good administration of their property or the preservation of the State. Since they were free, they also had responsibility.

Leaving aside the sociological background of that time, the principle still holds true:  freedom and responsibility go hand in hand. True freedom is demonstrated in responsibility, in a way of behaving in which one takes upon oneself a shared responsibility for the world, for oneself and for others.
The son, to whom things belong and who, consequently, does not let them be destroyed, is free. All the worldly responsibilities of which we have spoken are nevertheless partial responsibilities for a specific area, a specific State, etc.

The Holy Spirit, on the other hand, makes us sons and daughters of God. He involves us in the same responsibility that God has for his world, for the whole of humanity. He teaches us to look at the world, others and ourselves with God's eyes. We do not do good as slaves who are not free to act otherwise, but we do it because we are personally responsible for the world; because we love truth and goodness, because we love God himself and therefore, also his creatures. This is the true freedom to which the Holy Spirit wants to lead us.

The Ecclesial Movements want to and must be schools of freedom, of this true freedom. Let us learn in them this true freedom, not the freedom of slaves that aims to cut itself a slice of the cake that belongs to everyone even if this means that some do not get any.

We want the true, great freedom, the freedom of heirs, the freedom of children of God. In this world, so full of fictitious forms of freedom that destroy the environment and the human being, let us learn true freedom by the power of the Holy Spirit; to build the school of freedom; to show others by our lives that we are free and how beautiful it is to be truly free with the true freedom of God's children.

[Pope Benedict, Vigil 3 June 2006]

1. Christ is the Saviour; he came into the world to set mankind free from the bondage of sin at the price of his paschal sacrifice. We saw this in the previous catechesis. If the concept of "liberation" refers on the one hand to evil, liberated from which we find "salvation", on the other hand it refers to good, for the attainment of which we have been liberated by Christ, the redeemer of man and the world with man and in man. "You will know the truth, and the truth will make you free" (Jn 8:32). These words of Jesus specify very concisely the good for which man has been set free through the Gospel in the context of Christ's redemption. It is freedom in truth. It constitutes the essential good of salvation, wrought by Christ. Through this good, the kingdom of God is truly "near" to man and his earthly history.

2. The salvific liberation that Christ works towards man contains within itself, in a certain sense, the two dimensions: liberation "from" (evil) and liberation "for" (good), which are intimately united, condition and complement each other.

Returning yet again to the evil from which Christ liberates man - that is, the evil of sin - we must add that through the extraordinary 'signs' of his saving power (that is, the miracles), which he performed by healing the sick from various infirmities, he always indicated, at least indirectly, this essential liberation, which is liberation from sin, its remission. This appears clearly in the healing of the paralytic, to whom Jesus first said: 'Your sins are forgiven you', and only afterwards: 'Get up, take up your bed and go home' (Mk 2:5, 11). Performing this miracle Jesus addressed those around him (especially those who accused him of blasphemy, for only God can forgive sins): "That ye may know that the Son of man hath power on earth to forgive sins" (Mk 2:10).

3. In the Acts of the Apostles we read that Jesus "went about doing good and healing all who were under the power of the devil, because God was with him" (Acts 10: 38). In fact, it appears from the Gospels that Jesus healed the sick from many infirmities (such as the bent woman who "could not stand upright in any way" [cf. Lk 13:10-16]). When he happened to "cast out evil spirits", if they accused him of doing this with the help of the evil one, he responded by demonstrating the nonsense of such an insinuation and said: "But if I cast out demons by the Spirit of God, surely the kingdom of God has come among you" (Mt 12:28; cf. Lk 11:20). By freeing men from the evil of sin, Jesus unmasks the one who is the "father of sin". It is from him, from the evil spirit, that the "bondage of sin" in which men find themselves begins. "Verily, verily, I say unto you, whosoever committeth sin is the slave of sin. Now the slave does not remain in the house forever, but the son remains there always; if therefore the Son shall make you free, you shall be free indeed" (John 8: 34-36).

4. Faced with the opposition of his listeners, Jesus added: ". . From God I came forth and am coming; I did not come of myself, but he sent me. Why do you not understand my language? Because you cannot listen to my words, you who have the devil for a father, and want to fulfil your father's desires. He has been murderous from the beginning and has not persevered in the truth, because there is no truth in him. When he speaks falsely, he speaks of his own, for he is a liar and the father of lies" (John 8: 42-44). It is difficult to find a text in which the evil of sin is shown so strongly in its root of diabolical falsehood.

5. We hear again the words of Jesus: "If therefore the Son shall make you free, you shall be free indeed" (Jn 8:36). "If you remain true to my word, you will indeed be my disciples: you will know the truth, and the truth will make you free" (John 8: 31-32). Jesus Christ came to set mankind free from the evil of sin. This fundamental evil has its beginning in the "father of lies" (as already seen in the book of Genesis) (cf. Gen 3:4). For this reason, deliverance from the evil of sin, working down to its very roots, must be deliverance to the truth and through the truth. Jesus Christ reveals this truth. He himself is "the truth" (John 14: 6). This truth brings with it true freedom. It is freedom from sin and falsehood. Those who were "slaves to sin" because they were under the influence of the "father of lies" are set free through participation in the truth, which is Christ - and in the freedom of the Son of God they themselves attain "the freedom of the children of God" (cf. Rom 8:21). St Paul can assure; "The law of the Spirit which gives life in Christ Jesus has set you free from the law of sin and death" (Rom 8:2).

6. In the same letter to the Romans, the Apostle eloquently presents the human decadence that sin brings with it. Looking at the moral evil of his time, he writes that men, having forgotten God, "have rambled in their reasoning and their dulled minds have grown dull" (Rom 1:21). "They have exchanged the truth of God for lies, and have worshipped and adored the creature instead of the Creator" (Rom 1:25). "And because they have despised the knowledge of God, God has left them at the mercy of a depraved understanding, so that they commit what is unworthy" (Rom 1:28).

7. In other passages of his letter, the Apostle moves from the external description to an analysis of the human interior, where good and evil fight against each other. "I cannot understand even what I do: for it is not what I want that I do, but what I detest. Now if I do what I do not want, I recognise that the law is good; therefore it is no longer I who do it, but sin that dwells in me" (Rom 7:15-17). "In my members I see another law, which wages war against the law of my mind and makes me a slave to the law of sin . . .". "I am a wretched man! Who shall deliver me from this body doomed to death? Thanks be to God through Jesus Christ our Lord!" (Rom 7:23-25). It follows from this Pauline analysis that sin constitutes a profound alienation; in a certain sense it "makes man a stranger" to himself in his inner "self". Liberation comes with the "grace and truth" (cf. Jn 1:17) brought by Christ.

8. It is clear in what the liberation wrought by Christ consists: to what freedom he has set us free. The liberation wrought by Christ differs from that expected by his contemporaries in Israel. For even before going definitively to the Father, Christ was questioned by those who were closest to him: "Lord, is this the time when you will rebuild the kingdom of Israel?" (Acts 1:6). And so even then - after the experience of the paschal events - they continued to think of deliverance in a political sense: in this respect the Messiah, the descendant of David, was awaited.

9. But the liberation wrought by Christ at the price of his passion and death on the cross, has an essentially different meaning: it is liberation from that which in man's innermost being hinders his relationship with God. At that level sin means slavery; and Christ overcame sin in order to graft the grace of divine sonship, the liberating grace, back into man. "And you have not received a spirit of slaves to fall back into fear, but you have received a spirit of adopted sons by which we cry out, 'Abba, Father!'" (Rom 8:15).

This spiritual liberation, that is, "freedom in the Holy Spirit", is thus the fruit of Christ's saving mission: "Where the Spirit of the Lord is, there is freedom" (2 Cor 3:17). In this sense we have "been called to freedom" (Gal 5:13) in Christ and through Christ. "Faith working through charity" (Gal 5:6) is the expression of this freedom.

10. It is a matter of the liberation of the inner man, the "freedom of the heart". Liberation in the social and political sense is not the true messianic work of Christ. On the other hand, it must be realised that without the liberation he brought about, without the liberation of man from sin, and thus from all kinds of selfishness, no real liberation in the socio-political sense can be achieved either. No purely external change of structures leads to any real liberation of society, as long as man is subject to sin and lies, as long as the passions dominate, and with them exploitation and the various forms of oppression.

11. Even what could be called liberation in the psychological sense cannot be fully realised except by the liberating forces that come from Christ. It is part of his work of redemption. Christ alone is "our peace" (Eph 2:14). His grace and love liberate man from existential fear before the meaninglessness of life and from that torment of conscience that is the legacy of man fallen into the bondage of sin.

12. The liberation wrought by Christ with the truth of his gospel, and definitively with the gospel of his cross and resurrection, while retaining its primarily spiritual and "interior" character, can extend over a universal range of action, and is intended for all men. The words "for by grace you have been saved" (Eph 2:5) concern everyone. At the same time, however, this deliverance, which is "a grace", i.e. a gift, cannot be accomplished without man's participation. Man must welcome it with faith, hope and charity. He must "await his salvation with fear and trembling" (cf. Phil 2:12). "For it is God who awakens in you the willing and working according to his gracious designs" (Phil 2:13). Aware of this supernatural gift, we ourselves must cooperate with the liberating power of God, which through Christ's redeeming sacrifice has entered the world as the eternal source of salvation.

[Pope John Paul II, General Audience 3 August 1988]

3. Constant contamination by deceptive language can end up darkening our interior life. Dostoevsky’s observation is illuminating: “People who lie to themselves and listen to their own lie come to such a pass that they cannot distinguish the truth within them, or around them, and so lose all respect for themselves and for others. And having no respect, they cease to love, and in order to occupy and distract themselves without love they give way to passions and to coarse pleasures, and sink to bestiality in their vices, all from continual lying to others and to themselves”. (The Brothers Karamazov, II, 2).

So how do we defend ourselves? The most radical antidote to the virus of falsehood is purification by the truth. In Christianity, truth is not just a conceptual reality that regards how we judge things, defining them as true or false. The truth is not just bringing to light things that are concealed, “revealing reality”, as the ancient Greek term aletheia (from a-lethès, “not hidden”) might lead us to believe. Truth involves our whole life. In the Bible, it carries with it the sense of support, solidity, and trust, as implied by the root 'aman, the source of our liturgical expression Amen. Truth is something you can lean on, so as not to fall. In this relational sense, the only truly reliable and trustworthy One – the One on whom we can count – is the living God. Hence, Jesus can say: “I am the truth” (Jn 14: 6). We discover and rediscover the truth when we experience it within ourselves in the loyalty and trustworthiness of the One Who loves us. This alone can liberate us: “The truth will set you free” (Jn 8: 32).

Freedom from falsehood and the search for relationship: these two ingredients cannot be lacking if our words and gestures are to be true, authentic, and trustworthy. To discern the truth, we need to discern everything that encourages communion and promotes goodness from whatever instead tends to isolate, divide, and oppose. Truth, therefore, is not really grasped when it is imposed from without as something impersonal, but only when it flows from free relationships between persons, from listening to one another. Nor can we ever stop seeking the truth, because falsehood can always creep in, even when we state things that are true. An impeccable argument can indeed rest on undeniable facts, but if it is used to hurt another and to discredit that person in the eyes of others, however correct it may appear, it is not truthful. We can recognize the truth of statements from their fruits: whether they provoke quarrels, foment division, encourage resignation; or, on the other hand, they promote informed and mature reflection leading to constructive dialogue and fruitful results.

[Pope Francis, Message 52nd World Communications Day]

From above and from below

(Jn 8:21-30)

At the end of the first century, the Jews raised questions concerning the prayerful reading that the disciples of Christ made of the events and the Words of the Master.

The inglorious end of Jesus and His destination posed several questions. The text reiterates that the crucial point was the prejudice of the ever victorious Face of God.

Tare that prevented from recognizing the Father in the Son humiliated by the authorities, and in the sons who had followed Him, equally defeated... but who considered themselves victors - even of the «sin» (v.21)!

Only the sense of the story of Lord sweeps away the void of intimate energy aroused by the perception of the creatural condition - from which the inability to correspond to one's own intimate vocation derives.

Lacerating and bizarre inefficiency, because it is induced and sustained precisely by paradoxically 'worldly' official structures - and by the mentality they themselves spread; a conviction secured over time.

The same term used in the plural [«sins», in a moral sense] underlined and reiterated in verse 24 alludes to the torment inoculated in the soul and life of people, precisely by the "normal" cloak of beliefs.

They enclose the journey of individual exceptional personalities within a useless spasmodic search for imperfections, which are by nature inevitable - with the torment of comparisons to external models.

Result: women and men whose lives stagnate in the strident attempt to overcome the genuine contradictions of their own faces that complete us, with extreme and vacuous expenditure of virtues.

In this sense, the veterans, experienced and well-known leaders, found it difficult to understand the meaning of the elevation of Christ.

The authentic Messiah was raised to the "right" of the Eternal and on the Cross - highest Revelation of the «I Am»: Emmanuel in his Personality, Wisdom, Uniqueness, Future and already Presence.

The Crucifix that in Jn 19:30 and 20:22 hands over the Spirit without delay, radiates the image of the divine "position".  And through the bond of Faith he makes us live in his Contact; which is of debasement and descent, but of humanizing weight and relief-promotion (vv. 28-29).

What we also experience in the «Son of man» within this founding relationship with the Father becomes explicit precisely in a Confluence, Core, Active Bridge, and Hinge.

Liberation and Salvation that allows to treasure pitfalls, paradoxes, and upheavals.

The Messiah works in a reversal of ​​«glory», of climbing, and dominance.

He acts in the contrast of principle [which seems devoutly incomprehensible] between two «worlds» - the self-styled ‘best’ of which seeks redemption in “above”.

But creates dismay. It still doesn’t know how bringing life from death.

«Dying in sin» means closing oneself in the criteria that exclude true honor: that of the total gift of oneself - for a further and widespread outcome.

To the question «Who are you?» Christ responds by giving a full Life appointment, on Calvary.

[Tuesday 5th wk. in Lent, April 8, 2025]

Raised up and lifted up from themselves, from above and from below

(Jn 8:21-30)

At the end of the first century, the Jews raised quite a few questions concerning the prayerful reading that Christ's disciples made of the events and words of the Master - considered to be the expression of the Word of God and the summit of salvation history.

The theme of misunderstanding about the origin and mission of the Son is dramatised in a controversy in which each side stands on a different ground: belonging to the world of Faith, or to that of religion that encloses the Mystery in what is already known.

To help the faithful deepen their understanding of the Lord's call, in the Johannine communities of Asia Minor, the transmission through catechesis of the extent (and preciousness) of involvement in the life of Faith took place through question-and-answer dialogues.

The inglorious end of Jesus and his destination posed various questions. The text reiterates that the crucial point was the prejudice of the always victorious Face of God.

Tara that prevented them from recognising him in the Son humiliated by the authorities, and in the sons who had followed him, equally defeated... but who considered themselves victorious.

Compared to the world around them, Christians oriented their gestures and words without banal closed-mindedness, to which we too would sometimes like to conform.

And even today - thanks to this drive, Motive and Drive - it is only because of this conviction that we are able to acquire a different vision, and overcome sin.

The term in the singular here in v.21 [cf. "the sin of the world" in Jn 1:29] does not refer to small daily transgressions, but to the (devout) humbling of unbridgeable distances [compared to the crowning of being].

Only the meaning of Jesus' story sweeps away the emptiness of intimate energy aroused by the perception of the creaturely condition - from which descends the inability to correspond to one's intimate vocation.

A lacerating and bizarre inefficiency, because it is induced and sustained precisely by official structures that are paradoxically "worldly" - and by the mentality spread by them, as well as ensured over time.

The same term used in the plural ["sins", in the moral sense] emphasised and reiterated in v.24 alludes to the torment inoculated in people's souls and lives, precisely by the "normal" cloak of pious convictions.

They enclose the path of individual exceptional personalities within a useless, spasmodic search for imperfections, by nature inevitable - with the torment of comparisons with external models.

The result: women and men whose lives stagnate in the strident attempt to overcome the genuine contradictions of their own faces that complete us, with extreme and vacuous expenditure of virtue.

In the sphere of tradition, or rather of custom, in order to identify, correct, and reaffirm (other people's) norms every day, souls are subjected to a regime of retreats that affect both summary conduct and the leading lines of personality.

Such forms of 'government' that are not very inclusive close non-opportunist vocations within themselves, with serious social damage as well: a typical outcome of a climate of people who naively rely on external, mannerist, ethical or intimist ideologies.

In the graniticity of the principles of domination of the beghine structures of sin over individual affairs, the attitude of suspicion of deviance makes the lives of humble and more sensitive people swampy.

Here one risks death - in the very still sands of the sins of return, of addition and gratification, that were originally intended to be exorcised.

Those who embrace the conformity of abstract excellence that wants to re-emerge at all costs - without eminent criteria, nor re-elaboration, and path of personal enhancement with prospects for a critical future - will experience the total reversal of good intentions; then, crazy, sudden thuds.

The swamp of restrained vital powers sets up excellent screens but rots existence, overturning expectations.

It is as if Jesus were saying, "try what a beating you might make by falling from so high up, so you will understand!".

The frame of reference of the leaders of the winning mentality or of ancient devotion, is not the gaze planted on the authentic and full life of the people, but rather the judgmental scrutiny from an already antiquated fashion, without openings.

Basically: the usual or power-assured, stone-hearted and all ready-made one. At hand, as if chiselled down to the tiniest detail - in clichéd institutions, rooted in the territory - representative only of itself.

In this sense, the veteran, experienced leaders had difficulty understanding the meaning of Christ's elevation.

The authentic Messiah was elevated to the 'right hand' of the Eternal One and raised on the Cross - the ultimate Revelation of the 'I Am' or Emmanuel in His Personality, Wisdom, Uniqueness, Future and already Presence.The Crucified One, who in Jn 19:30 and 20:22 delivers the Spirit without temporal delay, radiates the image of the divine "position". And through the bond of Faith he makes us live in his contact; which is of debasement and lowliness, but of weight and prominence - humanising promotion (vv.28-29).

What in the "Son of Man" we also experience within such a founding Relationship with the Father is made explicit precisely in a Confluence, Nucleus, Active Bridge, and Hinge. Liberation and Salvation that enables us to treasure pitfalls, paradoxes, upheavals.

He operates in a reversal of the idea of 'glory', climbing, and supremacy. He operates in a principled opposition (which seems devoutly incomprehensible) between two 'worlds' - the self-styled 'best' of which seeks its redemption at 'the top'.

And yet it creates consternation. It does not yet know how to take life from death.

So the discourse is 'internal': it is about the worldly criteria of judgement on the Lord who trust in themselves, who crush us in the coils of doubt; not against the Jews.

It is for anyone who regrets lost small certainties and - precisely - does not yet know how to take sap from the earth.

The petty world remains that sadly marked by the shrewd, mediocre, saltieri, constantly compromising and conniving with power - as well as the very coffers of the Temple.

For them, that of Jesus and his people who are serious is suicide (v.22), a condition that - in the thinking of the time - would have led to the eternal state of the darkest hell.

Indeed, the Sanctuary seemed a bright, desirable, spiritual and secluded perimeter; instead, it was only separated... from access to life, and to the thought of Heaven - the only fruitful Centre of gravity.

Tremendous vocation, so unheard of and perilous to the point of mortal risk - to arouse indignation, for every ideology of power: that weighs down the spontaneous and mysterious vitality of today, even broken, bitter, downgraded.

In its ambitious and agonistic reality, aiming to prevail [all decorum, pirouettes, opportunism, reputation] the established institution would not succeed in conveying to Christians the specific sense of their Faith. It imposes itself in the heart, even though it seems deplorable.

The worldly gears distorted and rendered unrecognisable the identity of the paradisiacal condition, confused and bartered with that of the one who wins, towers above, receives honours - without any qualitative leap about the authenticity of the One Subject of history.

The Pharisees of all times and creeds still orient themselves on the basis of titles and honours.

The Man-God reflects a different inclination from the expectations of so many sedentary, mundane, mimetic synagogues, who do everything they can to stand up and avoid the low.

"To die in sin" means to close oneself in the criteria that exclude true honour: that of total self-giving - for a further and widespread outcome.

Clear key point of the Son's life, claiming human-divine fullness (v.28).

To the question "Who are you?" Christ answers by giving an appointment of complete Life, on Calvary.

For those of us who feel it pulsating within, the same gratuitousness will not be the impossible fruit of a voluntarist choice, but of discipleship in respect of the personal Vocation - which seeks and makes room for the new kingdom.

Wise discipleship will lead each one from the religious experience of useless and deadly submission to the adventure of Faith in the Lord, with no more qualms that would hinder the journey towards self and neighbour.

With the Son of Man lifted up, we will pass from the dull and deadened life of servants to that of friends, therefore brothers (cf. Jn 13:13; 15:15; 20:17).

To internalise and live the message:

When you are questioned about your identity as a being, do you commit yourself to parading titles and goals?

What does it mean for you to be from down here or up there?

“If then you have been raised with Christ, seek the things that are above”. The words we have just heard in the second reading (Col 3:1-4) invite us to raise our gaze to the reality of Heaven. With the expression “the things that are above” St Paul means Heaven, for he adds: “where Christ is, seated at the right hand of God”. The Apostle is referring to the condition of believers, of those who are “dead” to sin and whose life “is hidden with God in Christ”. They are called to live daily in the lordship of Christ, the principle and fulfilment of all their actions, witnessing to the new life bestowed upon them in Baptism. This renewal in Christ takes place in the heart of each person. While continuing the struggle against sin, it is possible to grow in virtue, attempting to give a full and willing answer to the grace of God.

Inversely, the Apostle indicates later “the things of the earth”. Thus highlighting that life in Christ entails a “choice of field”, a radical renunciation of everything that — like an anchor — ties man to earth, corrupting his soul. The search for the “things that are above” does not mean that Christians must neglect their earthly obligations and duties, rather that they must not get lost in them, as if they had a definitive value. Recalling the realities of Heaven is an invitation to recognize the relativity of what is destined to pass away, in the face of those values that do not know the deterioration of time. It is about working, committing oneself, allowing oneself the proper rest, but with the serene detachment of one who knows that he is only a traveller on the way to the heavenly Homeland; a pilgrim, in a certain sense, a foreigner on the path to Eternity.

[...] the Son of Man must be lifted on the wood of the Cross so that whoever believes in him may have life. St John sees precisely in the mystery of the Cross the moment in which the real glory of Jesus is revealed, the glory of a love that gives itself totally in the passion and death. Thus, paradoxically, from a sign of condemnation, death and failure, the Cross becomes a sign of redemption, life and victory, through faith, the fruits of salvation can be gathered.

[...] God approached man in love, even to the total gift, crossing the threshold of our ultimate solitude, throwing himself into the abyss of our extreme abandonment, going beyond the door of death. The object and beneficiary of divine love is the world, namely, humanity. It is a word that erases completely the idea of a distant God alien to man's journey and reveals, rather, his true face. He gave us his Son out of love, to be the near God, to make us feel his presence, to come to meet us and carry us in his love so that the whole of life might be enlivened by this divine love. The Son of man did not come to be served, but to serve and to give life. 

God does not domineer but loves without measure. He does not express his omnipotence in punishment, but in mercy and in forgiveness. Understanding all this means entering into the mystery of salvation. Jesus came to save, not to condemn; with the sacrifice of the Cross he reveals the loving face of God. Precisely by faith in the abundant love that has been given to us in Christ Jesus, we know that even the smallest force of love is greater than the greatest destructive force, which can transform the world, and by this same faith we can have the “reliable hope”, in eternal life and in the resurrection of the flesh.

[Pope Benedict, homily in the Papal Chapel 4 November 2010]

1. Glory to you, Word of God!

This greeting is repeated daily in the liturgy of Lent. It precedes the reading of the Gospel, and testifies that the time of Lent is in the life of the Church a time of special concentration on the Word of God. This concentration was linked - especially in the early centuries - to the preparation for Baptism on Easter night, for which the Catechumens were prepared with increasing intensity.

However, it is not only in consideration of Baptism and the Catechumenate that Lent stimulates such intense concentration on the Word of God. The need arises from the very nature of the liturgical season, that is, from the depth of the Mystery into which the Church enters from the very beginning of Lent.

The mystery of God reaches minds and hearts first and foremost through the Word of God. We are, in fact, in the period of "initiation" into Easter, which is the central mystery of Christ, as well as of the faith and life of those who confess him.

I am glad that at this time, also this year, I am given to bring my personal contribution to the pastoral care of the university environment in Rome. I extend a cordial welcome to all those present: Professors, Students and guests who come from outside Rome.

I would like to remind you, on this occasion, that the problems concerning the presence of the Church in the university world of our City, the problems of the specific academic pastoral care were this year the theme of the meeting of the clergy of the diocese of Rome at the beginning of Lent. Together with my brothers in the episcopate and in the presbyterate, who share with me the pastoral solicitude for the three million citizens of the Rome of the 1980s, I was able to listen to various voices of professors, students, representatives of the individual academic circles and movements, as well as their ecclesiastical assistants, who illustrated numerous problems concerning the important task of the Church of Rome in this area.

I hope that this task can be carried out in an ever more mature and fruitful manner.

2. Praise to you, Word of God!

This word in the Liturgy of the penultimate week of Lent becomes particularly intense and, I would say, particularly dramatic. The readings from the Gospel of St John emphasise this in a special way.

Christ, conversing with the Pharisees, ever more clearly says Who he is, Who sent him, and his words are not accepted. And more and more, through the increasing tension of questions and answers, the end of this process is also outlined: the death of the prophet of Nazareth.

"Who are you?" (Jn 8:25), they ask him as they once asked John the Baptist.

This question brings with it that eternal messianic restlessness, in which Israel had participated for generations, and which in the generation of that time seemed still to have increased in power.

- Who are you?

- "When you have lifted up the Son of Man, then you will know..." (Jn 8:28).

3. It seems that the key concept of today's Liturgy of the Word of God is that of "elevation".

During Israel's pilgrimage through the desert, Moses "made a serpent of copper and put it on a staff" (Numbers 21:9). He did this at the Lord's command when his people were being bitten by poisonous snakes "and a great number of the Israelites died" (Nm 21:6). When Moses put the copper serpent on the pole, whoever was bitten by the snakes, when he looked at it, "remained alive" (Nm 21:9).

That copper serpent became the figure of Christ "lifted up" on the cross. Exegetes see in it the symbolic announcement of the fact that man, who with faith looks upon the cross of Christ, "remains alive". He remains alive...: and life means the victory over sin and the state of grace in the human soul.

4. Christ says: "When you have lifted up the Son of Man, then you will know...": you will know, you will find the answer to this question that you now put to me, not trusting in the words that I say to you.

The "lifting up" through the Cross is in a certain sense the key to knowing the whole truth, which Christ proclaimed. The Cross is the threshold, through which man will be allowed to approach this reality that Christ reveals. To reveal means "to make known", "to make present".

Christ reveals the Father. Through him the Father becomes present in the human world.

"When you have raised up the Son of man, then you will know that I am and do nothing of myself, but as the Father has taught me, so I speak" (Jn 8:28).

Christ refers to the Father as the ultimate source of the truth he proclaims: "He who sent me is true, and I tell the world the things I have heard from him" (Jn 8:26).

And finally: "He who sent me is with me and has not left me alone, because I always do those things that are pleasing to him" (Jn 8:29).In these words is revealed before us that limitless solitude, which Christ must experience on the Cross, in his "elevation". This solitude will begin during the prayer in Gethsemane - which must have been a true spiritual agony - and will be completed at the crucifixion. Then Christ will cry out: "Elí, Elí, lemà sabactàni", "My God, my God, why have you forsaken me?" (Mt 27:46).

Now, however, as if anticipating those hours of terrible loneliness, Christ says: "He who sent me is with me and has not left me alone...". As if to say, in the first place: even in this supreme abandonment I shall not be alone! I shall then fulfil that which "is pleasing to Him", that which is the Father's Will! and I shall not be alone!

- And, further: the Father will not leave me in the hand of death, for in the Cross is the beginning of the Resurrection. Precisely for this reason, "crucifixion" will ultimately become "elevation": "Then you will know that I am. Then, too, you will know that "I say to the world the things that I have heard from him".

5. The crucifixion truly becomes the elevation of Christ. In the Cross is the beginning of the resurrection.

Therefore, the Cross becomes the definitive measure of all things, which stand between God and man. Christ measures them precisely by this yardstick.

In today's Gospel we hear what he says: "You are of here, I am of there; you are of this world, I am not of this world" (Jn 18:23).

The dimension of the world is, in a sense, set against the dimension of God. In the conversation with Pilate Christ will also say: "My kingdom is not of this world" (Jn 18:36).

The dimension of the world meets the dimension of God precisely in the Cross: in the Cross and Resurrection.

That is why the cross becomes that ultimate yardstick by which Christ measures. It becomes the central point of reference. The dimension of the world is in it definitively referred to the dimension of the Living God. And the Living God meets the world in the cross. He meets through the death of Christ.

This encounter is totally for man.

Why - we sometimes ask ourselves - did that encounter of the Living God with man take place on the Cross? Why did it have to take place like that?

Christ, in today's conversation, gives the answer: "For if you do not believe that I am, you will die in your sins" (Jn 18:24).

Above the dimension of the world is placed the dimension of sin.... This is precisely why God's encounter with the world is accomplished in the cross.

There is a need for the Cross and death, so that man "does not die in his own sins".

There is a need for the Cross and resurrection, so that man believes in Christ, so that he accepts this 'world' that he reveals through himself.

In Christ, the Living God is revealed to man. God the Father.

Not only that: in Christ the mystery of man himself is revealed to man - is revealed to the very depths.

6. We must learn to measure the problems of the world, and especially the problems of man, by the yardstick of the Cross and Resurrection of Christ.

Being Christian means living in the light of Christ's paschal mystery. And to find in it a fixed point of reference for what is in man, for what is among men, what makes up the history of humanity and the world.

Man, looking within himself, also discovers - as Christ says in the dialogue with the Pharisees - what is 'from down here' and what is 'from up there'. Man discovers within himself (this is a perennial experience) the man 'up there' and the man 'down here': not two men, but almost two dimensions of the same man; of the man, who is each one of us: me, you, him, her...

And each one of us - if he looks inside himself carefully, self-critically, if he tries to see himself in truth - will know how to say what in him belongs to the man "down here", and what belongs to the man "up there". He will know how to call him by name. He will know how to confess him.

And finally: in each of us there is a certain spontaneous tendency to tend from the man "down here" to the man "up there". This is a natural aspiration. Unless we stifle it, we do not trample it within us.

It is an aspiration. If we cooperate with it, this aspiration develops and becomes the engine of our life.

Christ teaches us how to cooperate with it. How to develop and deepen what is 'from up there' in man, and how to weaken and overcome what is 'from down here'.

Christ teaches us this by his Gospel and by his personal example.

The Cross becomes a living measure here. It becomes the point of reference, through which the lives of millions of men pass from what is "down here" to what is "up there".

The Cross and the Resurrection: the paschal mystery of Christ.

7. The first, elementary method of this passage is prayer.

When man prays, in a certain sense he spontaneously turns towards the One who offers him the dimension "up there". With this, he distances himself from what, in himself, is "down here". Prayer is an inner movement. It is a movement that decides the development of the whole human personality. Of the direction of life.With what clarity does the Psalm of today's Liturgy give expression to this theme!

"Lord, hear my prayer, / to thee may my cry come; / hide not thy face from me; / in the day of my distress / bend thine ear towards me; / when I call upon thee: quickly, answer me" (Ps 102 [101]:1-3).

Man lives in search of the "face of God", which is hidden before him in the darkness "of the world". Yet, in the same "world" he can discover the footprints of God. All that is needed is for him to start praying. Let him pray. Let him move from what is "down here" to what is "up there". Let him, together with prayer, discover in himself the way from the man "down here" to the man "up there".

My beloved ones! In the name of the Crucified and Risen Lord, I ask you: pray! love prayer!

8. Glory to you, Word of God!

May the love of prayer become in each of us the fruit of listening to the Word of God.

"The seed is the Word of God, the sower, Christ; everyone who finds it will last for ever," proclaims a liturgical text.

The seed is the seed of life. It contains within itself the whole plant. It conceals the ear for the harvest and the future bread.

The Word of God is such a seed for human souls. The sower of it is Christ.

Let us pray that from the seed of Christ's word this Life, to which man is called in Christ, will be born in us anew. Called "from above".

This Life is born in the sacraments of faith. It is born first in Baptism and then in the Sacrament of Reconciliation.

Christ is not only the One who proclaims the Word of God. He is the One who gives Life in this Word.

A new Life.

Such is the power of the words: 'I baptise you'.

Such also is the power of the words: 'I absolve you... go in peace'. Go! In the direction from what is in you "down here" to what is "up there". Once again, go!

And finally the power of the Eucharistic words: "Eat and drink, all of you". He who eats... will live. He shall live for ever.

Let us look, dear brothers and sisters, at the "elevation" of Christ. Let us look through the prism of the cross and resurrection at our humanity. Let us accept the invitation contained in Christ's paschal mystery. Let us accept the Word and the Life. Amen.

[Pope John Paul II, homily for university students in preparation for Easter, Rome 30 March 1982]