(Jn 14:21-31)

Dwelling and reciprocity, interpretation and root

Generators from below

(Jn 14:21-26)

The Father's love unites us to Christ through a call that manifests itself wave after wave. And on this path the Son himself is revealed, also through genuine community life.

The Gospel passage reflects the question-and-answer catechesis typical of the Johannine communities of Asia Minor, committed to questioning: this time the theme of misunderstanding is introduced by Judas, not Iscariot.

Even the Jews had waited for an eloquent public outing to believe in the divine status of Jesus of Nazareth. Perhaps such a humble manifestation could only generate scepticism.

How is it that in Him one remains in the sphere of concealment, and His own intimates do not break out in reaction? Wouldn't an open and sensational twist be appropriate?

And why live from within the difficulties? Then, how is it that relationships considered 'important' were regarded with increasing aversion, alien, irritating?

Well, Christ's vulnerable messianism - seemingly defensive, avoidant - is not the kind that dispels doubts.

He remained bare. So he did not lose his naturalness; as if he had perceived the danger of lofty aberrations, all external.

The authentic Messiah protected his identity, his human, spiritual, missionary character. In this way he avoided all the excessive glorious titles expected in the theological culture of ancient Israel.

The life of Faith in us also continues unseen: not surrounded by external miracles and strong feelings; rather, innervated by convictions (recognised in themselves).

In the time of the new relationship with God and the brethren, the old concept of the Lord's Anointed One who observes and imposes the Law of the Chosen People (with force) on all nations has no relevance.

In whatever condition and latitude, God is always present and at work, starting from the core, to make us rediscover the breath of being.

The Father, the Son, and the believers, form in mutual acquaintance a wide-meshed circle of love, reciprocity and obedience, through free responses that are neither stereotypical nor paralysing.

Not parcelled out to details and casuistry, but centred on fundamental options.

"My commandments" [v.21: subjective genitive] is a theological expression designating the very Person of the Risen One in action.

A 'Person' unfolded in human history thanks to his mystical Body: the diverse People of God, whose versatility is an added value - not a limitation or contamination of purity.

Of course, Love is the only reality that cannot be 'commanded'.

But Jesus designates and advocates such in order to emphasise the departure from the Sinai Covenant, which it sums up and yet replaces.

The plural form "commandments" recognises the range of the various forms of exchange and personalisation of love.

No orientation, doctrine, code, can ever overcome it, or conversely make it swampy.

In the Gospels, love is spoken of not in terms of sentiment [of an emotion subject to inflection, or which adjusts itself to the perfection of the beloved] but as a real action, a gesture that makes the other feel free and adequate.

The People of God reflect Christ to the extent that they develop their destiny by living totally by gift, response, exchange, and overflowing in Gratuity.

All of this in an unprecedented way for each person, for each micro- and macro-relational situation, age of life, characteristics, type of defect, or cultural paradigm in force.

In short, the Lord does not like us to elevate ourselves by detaching ourselves from the earth and from our brothers: the honour due to the Father is that which we give to his children.

Hence there is no need to rise by ways of ascetic observance ["to ascend" as in upstairs: the lift is only descending].

It is He who reveals Himself, proposing Himself to us: this is His joy.

He comes down from 'heaven'.

It manifests itself within ourselves and within the folds of history, manifesting the desire to merge with our life (v.21) in order to increase it, complete it, and enhance its capabilities [in qualitative terms].

The Apostles, conditioned by the conventional religious mentality - all catwalks - question the attitude of Jesus, who is modest and not very inclined to show off (v.22).

They do not accept a Messiah who does not impose himself on everyone's attention, who does not astonish the world, who does not shout wild proclamations.

The Master prefers that in his Word we recognise an active correspondence with the desire for integral life that we carry within (vv.23-24).

Such a Logos-event must be assumed in being, as a Call distinct from the commonplaces of the widespread, conformist thought of others.

Indeed, in said Appeal there lurks a sympathy, an understanding, an arrow, an efficient and creative vigour, which makes itself Fire and solidity of personal Presence, from within - at once faint and ringing.In ancient forensic culture, 'Paraclete' (v.26) was said to be the eminent person in the assembly - today we would say a kind of lawyer - who without saying anything stood by to justify the accused.

[The latter could have been guilty, but deserving of forgiveness; however, he needed some sort of public guarantor to guarantee his fate. That is, he could have been innocent, but unable or incapable of finding witnesses in his favour to exonerate him...]

Such an attribute of the Spirit alludes to an intensity, intimate foundation and reciprocity of silent Relation that becomes Person, and knows where to go.

A companion who approves; who leads the heart, the character, life itself, not to the pillory, but to the full flowering of ourselves.

Thanks to His support, we are not enchanted by lofty roles, strong words; formulas, impressions, tumultuous feelings: we enter into the demanding, fulfilled depths of Love.

Let us broaden the field. We welcome a different guiding image, one that presses in and takes us by surprise, but subtly. It does not rebuke or scold us.

An experience that takes place without earthquakes, thunder and lightning - partial - but through the action of the Spirit that internalises, accompanies, nourishes, brings up to date and makes alive the interpretation of the Word (v.26).

The Message of the Gospels has a generative root that cannot be reduced to a one-sided and cumbersome experience; all codified and moralistic but empty as in sectarian situations, always struggling with themselves and the world. 

Venturing into one's own Exodus, each one discovers hidden resources and an amplification of perspectives that dilate and complete one's being, broadening the experience of the vocational character that corresponds to it.

Between life on the road and the Word of God - a golden rule that instils self-confidence - an unpredictable, versatile, eclectic, non-one-way understanding is kindled, which transcends identity concatenations.

In its scope, the Call remains identical, but over time expands the awareness of its facets - indeed, integrating them.

Richly expressed and not already ratified, Creator and creature do not authentically externise themselves in a fixed, sanctioned way, and in reference to a doctrine-discipline code, but in the exceeding freedom of life.

Even today, as new needs and questions arise, there is an appropriate overabundance of new answers - at last also from the Magisterium.

Plausible in the adventure of Faith, but which would drive any external religion crazy.

To internalise and live the message:

Do you recognise the Work of the Spirit or do you reject it as a nuisance? What strikes you about the new Magisterium?

Do you find this approach in the Proclamation, Catechesis, Animation, Pastoral Care and in your own Way?

Peace or truce: the imperative Proclamation

(Jn 14:27-31)

The Semitic peoples wished each other Peace in their meetings and commemoration. The traditional wish for peace was also Greek.

However, in the Gospel this hint, wish, or leave-taking is taken up and reinterpreted in order to the imperative of the Apostolic Announcement.

The Shalôm of Christ is a kind of emancipation from the humiliations of religion, and from the rejections suffered in earthly ministry.

It becomes a distinctive word, designating the ownership of the divine messianic Presence, outside and within us.

An epiphanic emblem, it conveys personal happiness, reserved, divine favour, for the growth of all.

Not a deserved reward for labours, nor an omen, but a personal Gift; not conditional.

Free proposal, of the now, which becomes surplus to requirements in the journey. Cosmic and acutely intimate passage.

Fullness of being and boundless totality, of Life, which marks us - but in the sense of exceeding expectations.

Worldly and religious prosperity [in the ancient sense] resemble each other: opulence that is not born of faith-love.

It seems a reward for services rendered, or blackmail for those expected. A funereal power.

A kind of bliss at mercy and under 'right purpose'.

Ambiguous features at all levels of relationship: with God, the community, the You and even the self.

It is not re-creative confrontation with the Cross, which leaps up.

The 'I go and come to you' (v.28) is a Semitic endiad: two statements united, referring to the same [generative, vital] event of death and complete life, which creates a new situation.

The expression-event is not such as to make itself subject to conditions.

The arc of the Lord's earthly ministry comes to an end; a covenant is lit.

Time of widespread Word and action, with overall results of new fathers and mothers, new Creation.

In short, the Peace of Jesus is not a state, but a relationship.

Full realisation of the human - a condition no longer balanced, according to convention.

Rather, fulfilment recalibrated to the measure of Christ in Person, in the Hour of Birth.On Jesus' lips, 'Shalôm' [excellence and overcoming of ancient blessings] takes on the features of its proper, messianic meaning.

Presence of 'anointing'. Discription of the Gospels and essential announcement (cf. Lk 10:5).

Breadth of well-being: without this precious reading code the Word of the Lord remains incomprehensible, and the Mission to which we are sent becomes prey to obsessions, the most sloppy, inauthentic ones.

In the territories of the empire, the Pax Romana had triumphalist traits - it was synonymous with violence, competition, repression of rebels.

As an armed truce, he was the guarantor of a prosperous economy, but secured in its social dimension only by inequalities, especially by a vast slave base.

The Peace that Jesus introduces is not just any wish, of normal expected improvements; rather, the transmission of his own Person.

Such propensity, affair and priceless Friendship stimulates us to a complete rearrangement, reconfiguration, reorganisation of our whole life.

And we often throw it away, in order to spurn the quietism of circumstance.

In our language, we would perhaps speak of Happiness and new order and public order.

Being everyone's secret desire, no difficulty can extinguish its promise and power of fulfilment (v.30).

Shalôm is fullness of saved existence, "success" in our journey of flourishing through a thousand undertakings.

Shalôm is perfection and complete joy, fulfilment of desires.

Victory of the Covenant between God and the people. Harmony and endless communion between the innate impulse of our particular essence and the fulfilment of hopes.

Success of the Covenant between soul drive and evolutionary achievements experienced in real life.

Shalôm [full realisation of humanity rediscovering itself] indicates vital and fulfilled totality of every aspiration.

Quality of new relationships arising from it: the supreme good of a Presence in action. Entrusted to us.

To internalise and live the message:

Is your Peace a groove, an unmistakable path, an echo of Christ, or empty trust - an exemption from struggle?

And your testimony to establish God on earth in what is competitive, provocative, renewed, living?

We are not alone!

Today's Gospel takes us back to the Upper Room. During the Last Supper, before facing the passion and death on the cross, Jesus promises the Apostles the gift of the Holy Spirit, who will be responsible for teaching and reminding the community of disciples of his words. Jesus himself says: "The Paraclete, the Holy Spirit whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you" (Jn 14:26). Teaching and remembering. And this is what the Holy Spirit does in our hearts.

At the moment when he is about to return to the Father, Jesus announces the coming of the Spirit who will first of all teach the disciples to understand the Gospel more and more fully, to accept it into their lives and to make it alive and operative through their witness. As he is about to entrust the Apostles - which means "sent ones" - with the mission of carrying the proclamation of the Gospel throughout the world, Jesus promises that they will not be left alone: the Holy Spirit, the Paraclete, will be with them, who will stand beside them, indeed, will be in them, to defend and sustain them. Jesus returns to the Father but continues to accompany and teach his disciples through the gift of the Holy Spirit.

The second aspect of the Holy Spirit's mission is to help the Apostles remember the words of Jesus. The Spirit has the task of awakening our memory, of recalling the words of Jesus. The divine Master has already communicated all that He intended to entrust to the Apostles: with Him, the Incarnate Word, the revelation is complete. The Spirit will make them remember the teachings of Jesus in the different concrete circumstances of life, so that they can put them into practice. This is precisely what is still happening in the Church today, guided by the light and power of the Holy Spirit, so that it can bring the gift of salvation, that is, God's love and mercy, to all. For example, when you read every day - as I have advised you - a passage, a passage from the Gospel, ask the Holy Spirit: "May I understand and may I remember these words of Jesus". And then read the passage, every day... But first that prayer to the Spirit, which is in our hearts: 'That I remember and that I understand'.

We are not alone: Jesus is near us, in our midst, within us! His new presence in history comes about through the gift of the Holy Spirit, through whom it is possible to establish a living relationship with Him, the Crucified Risen One. The Spirit, poured into us through the sacraments of Baptism and Confirmation, acts in our lives. He guides us in how to think, how to act, how to distinguish what is good and what is evil; he helps us to practise the charity of Jesus, his giving of himself to others, especially those most in need.

We are not alone! And the sign of the presence of the Holy Spirit is also the peace that Jesus gives to his disciples: "I give you my peace" (v. 27). It is different from what men hope for or attempt to achieve. The peace of Jesus flows from the victory over sin, over the selfishness that prevents us from loving one another as brothers. It is God's gift and a sign of his presence. Every disciple, called today to follow Jesus by carrying the cross, receives within himself the peace of the Risen Crucified in the certainty of his victory and in the expectation of his definitive coming.

May the Virgin Mary help us to meekly welcome the Holy Spirit as our inner Teacher and as the living Memory of Christ in our daily journey.

(Pope Francis, Regina Coeli 1 May 2016)