Catholic letters

•  1.1 The Word: see John 1:1. John will not speak about miracles, or revelations, or secrets jealously kept by some members. The truth that he relates to us is both simpler and more divine than all this: God, the Eternal Life, has come to live with us.

Life became visible. Do not look for miracles or miraculous powers. Do not expect fantastic revelations about the beyond. Life was revealed as the gift of the Father, the rebirth of a humanity without hope, the divine smile, the unexpected visit of the one seeking to share his life with humans (Pro 8:31). We will not find life merely in books, but through communion with those who have seen and experienced it before us, and who became his Church.

•  5. But if we walk in the light (v. 7): this is the Christian life.

Over and beyond other truths which people discover, there is a light (an evidence or a presence) which is total Truth and which cannot be divided: one is or is not in the light. It does not give knowledge directly, but affects the whole person who acts, lives, and walks in the Light. Those walking in faith discover this light and find themselves freed from many obstacles:

– the partial vision of one who is enthusiastic for a cause but ignores other equally important issues, of one who orders one part of his life but leaves in disorder other parts;

– the restlessness of one who does not have a goal and who silences his doubts by throwing himself into frantic activity;

– the sectarianism that prevents us from being “universal brothers and sisters.”

Little by little faith opens for us a global vision of human reality. The first criterion to know if we are walking in the light: have we given up sin? John here denies what certain people say: “Since we are Christians, we are united to God and so the sins of the body are not important.”

John declares that if we decide for God, we cannot continue to surrender to sin. Obviously, no one is without sin; we all need the salvation of Christ; but forgiveness itself compels us, even more, to stay away from sin.

John invites us to confess our sins to God, that is to say, to admit humbly before God that we have sinned, but with confidence in his kindness. If this attitude were not present, the sacrament of “confession” would be worthless. On the other hand, confessing our sins in the sacrament of penance helps us keep our hearts open to God.

•  2.1 The second criterion for love of God: to obey the commandments that are summarized in love. Do we perhaps pretend to know God and to believe? If so, it must be measured by the love we have for others.

An old commandment, because it is the first one we learned in the Church; a new commandment, because the world must constantly, and in new ways, discover the power of love.

•  15. The third criterion: not to love the world. Note how John begins by rejoicing with his readers because they know the Father. It is not a matter of hating the world that Christ came to save (see commentary on Jn 3:17). Yet the life and history of people manifest a deep alienation: this is the power of the evil spirit. John calls “the world” all the evil current prevailing in it. According to John, the world is the deceitful life which people live when they cease to seek the Father’s will, and when they oppose Christ. Two contrary forces coexist in this world of ours and also in people: what comes from the Father and is forever; and what is planned and desired by humans when they forget their condition and dignity as children of God: greed and pride that lead them to death.

There is something more to say about this not loving the world. Even though all that comes from God is good: the sunlight, love, what emerges from human intelligence and hands, yet the whole creation is worth nothing if we compare it with God.

As long as we look upon the world as the great gift that God gave us and we feel accountable to him for its progress and development, the world is good for us. As soon as we consider the world as our thing, use it or neglect it according to our fancy, or if we think we can change it alone and by force, it becomes our worst enemy, an idol that enslaves us and is the source of rivalries. Christians commit themselves to the world (first case) but not with the world (second case). They keep their freedom as children of God or they are no longer sons and daughters because of their love for the world.

•  18. The fourth criterion: to be sure we are walking in the Light, we must reject the antichrist and remain steadfast in the faith and in what faith teaches. The believers of John’s days knew that before the glorious return of Christ, an antichrist would appear. John says: the person who denies that Jesus is the Christ already is an antichrist. Today, there are still many people who make a distinction: on one hand, the man Jesus, lost amid legend and on the other hand, an idealized Christ adored by believers. John says: “The one who has come in history, he himself is eternal God.”

You received from him an anointing, and it remains in you (v. 27). John not only speaks of the anointing of oil in baptism and confirmation. “Christ” signifies precisely, “he who is anointed,” and this anointing was the presence in him of the Spirit of God, his Father. John adds: “You cannot receive passively just any instruction in the Church, but you must discern whether the word of God is being faithfully transmitted.”

His anointing (Spirit) teaches you all things (v. 27). In writing that, John had in mind the prophets who were the animators of the churches: through their inspired words the Spirit taught the community (see Acts 14:2 and 1 Thes 5:19). Today the Spirit also maintains us in the truth through the leaders of the community and those who teach but we are not dispensed from seeking by ourselves the meaning of the Word and discerning what others tell us.

•  3.1 Here begins the second part of the letter: we are God’s children and we must live as such. How do we prove that we are God’s children? According to the same criteria that we have already seen: breaking away from sin, keeping the commandment of love, proclaiming our faith. There are many ways of saying we are God’s children. One person might simply think: “God loves people” means that human beings have great dignity. Here John calls our attention to two points:

– you are sons and daughters, but in order to become like God, do not seek anything else but to be perfect as God is perfect;

– you are children who will return to the Father. Do you really think about the unique and transcendent end for which God has chosen you? Being aware of this, let us understand that God purifies us in a thousand ways, because only in this way can we attain our goal.

We shall be like him (v. 2): sharing all that God is and somehow becoming God with God (see 1 Cor 13:13). Those who now bear their lives of suffering with Christ will be transfigured like him (Mk 9:2-3; Col 3:4). Then the universe will reach its goal, having the children of God as its center (Rom 8:19) or better, the New Creature.

Those born of God do not sin (v. 9). This appears exaggerated, but being children of God is not a fantasy: we have really begun a life in truth and in love. To the person who has been reborn, it becomes impossible to commit real sin: to deliberately refuse to love, or to forgive or to continue to struggle. But we pray to the Father: “Lead us not…”

•  7. Keeping the commandment of love is what distinguishes God’s children.

Most people are accustomed to thinking that the world is divided into two opposing factions. Some see good people on the one hand, and bad people on the other. Others see only liberals and conservatives. Others see black and white. John tells us what is the dividing line between people: those who love and those who do not love. Because believers are in the camp of those who love, they will be persecuted. Their companions and compatriots will not forgive believers for not sharing their own hatred and sectarianism.

The one who hates his brother is a murderer (v. 15). All murders and massacres spring from hatred and grudges. When war suddenly devastates a country, it is because many people were resentful toward others, and others, in even greater numbers, refused to make sacrifices to settle their difficulties and tensions.

The practice of love never weakens us as can happen with other forms of sacrifice done without love. Rather, it transforms us into God’s likeness and we are no longer fearful or distrustful of him.

Every time it (conscience) reproaches us (v. 20). Doubtless, John wishes to say that God knows and judges us better than we can ourselves. He does it with a love that is lacking in us. We should beware of the guilt feelings for faults which we have regretted and doubtless repaired: this form of anguish encloses us within ourselves instead of turning to God who knows what to do with ruined lives and make them new again.

To believe in the name (v. 23), that is to say, in the divinity of Christ.

•  4.1 John underlined the role of the Holy Spirit to guide us in the truth, but now he is dealing with the case of the prophets who do not speak according to the faith received from the apostles through the Church.

There have always been conflicts between those in authority and those who speak freely. It should be clear that no inspired person would ever be able to speak against the traditional faith of the Church. What if it deals with ways of being or doing in the Church? Must we always support the people in charge in all circumstances? That would be to forget that the Gospel forms free people. We must never blindly follow the opinion of the pope, or the bishop, or the majority. It is our responsibility to think for ourselves and to evaluate according to the criteria of the Gospel.

Can we then favor those who seem to be guided by the Spirit? If the Holy Spirit really inspires them, however much they may criticize what must be criticized, they will never attempt to divide the Church. The community may expel them, but they will not become responsible for the break. Even when the local community rejects them, they will never be willing to separate themselves from the universal communion of the Church, which, with time, always recognizes true prophets.

•  7. Here we have the beginning of the third part of the letter: God-Love is the source of love and faith.

God is love (vv. 8 and 16). The supreme revelation, characteristic of the Christian faith. Other religions know of a God who is good and compassionate: no other religion has known that the dynamism of love moves the entire creation and that its source lies in God-Love.

In this beautiful text, John insists on the inseparability of love of God and love of our neighbor. We all know this, but sometimes we might wonder why it is so. John gives us the paramount reason; love comes from God (v. 7). If we can love God, it is because God loved us first (v. 10); if we love each other it is because God’s love extends among us (v. 12).

John also links love of God and faith in God: a true Christian believer is somebody who begins by “believing in God’s love, and that God is love” (v. 16).

He first loved us (v. 10): through his eternal predestination (Eph 1:4), the sending of his Son, and through his sacrifice (Rom 5:8). If we are authentically loving, we never feel superior nor that we have merits, as do those who boast of their good works. We simply realize that the love of God works through us.

The lives of those who dedicate themselves lovingly to serving the abandoned, the sick, the elderly, and those no longer useful to society are justified and so are the lives of those who withdraw from ordinary life to dedicate themselves more totally to a more intimate love of God.

•  5.1 God-Love is the one who asks us to believe in his Son, and faith is a victory. John wrote the Book of Revelation to give hope to persecuted believers, showing them the victory they share with Christ simply because they believe in him. John repeats the same thing here in a different way.

Our greatest victory is to attain our inheritance as children of God and to reach the eternal life of God himself. Those who believe in Christ have already come to the Truth, to God.

How may we know that we love the children of God? (v. 2). John already told us: the person who loves God also loves his brothers and sisters. Here, however, John expresses it the other way around: those who love their brothers and sisters are known by the fact that they love God.

Many things are called love; there may be something of love in all of them, more or less. The love of God for us and the love that he gives us toward other people cannot be confused with other loves. The love springing from an authentic communion with God does not resemble sentimental love, blind and fickle. Rather, it is effective, both in the sense that it liberates others and it transforms us in Christ.

Verses 6-9 point out three complementary aspects of the Christian experience, which are first seen in Jesus himself. John characterizes them with three words:

– water: water is the symbol of cleanliness and of new life.

– blood: the blood of the sacrifice, the painful atonement for sin, the blood of martyrs.

– Spirit: the uncontainable power that animates Christ’s witnesses; the amazing creativity of the people and institutions that are rooted in faith.

These three witness to Jesus Christ and they also characterize Christian salvation. We can easily see that they correspond to the three sacraments of baptism, Eucharist, and confirmation.

•  13. In this conclusion, John repeats what he said throughout the letter: you who believe, appreciate what you have. Do not underestimate the step you took in accepting Christ. Explore and look for the riches which are meant for you and which are found in “Him who loves us” (Rev 1:5).

I do not speak of praying about this (v. 16). This sentence is somehow short, John implies: “with the certainty that God will give life to the sinner.” The will of God remains a mystery, whatever be the confidence we have in him.

•  19. The whole world lies in evil. As has already been mentioned, this world belongs to God who made it good. Nevertheless, this world is not simply a building site wherein we work. It is first the place where the evil one competes with God. The evil one does not side with any group, atheist or materialist or whatever else, but everywhere transforms the best things into destroying idols—even among those looking for a more perfect life: keep yourselves from idols (v. 21). This warning of John at the end of this letter has special importance; it invites us to remain in the truth of the Word-of-God-made-man without allowing anything contrary to it, to enter. For the Church, this is a permanent temptation—as well as for every Christian community—to make itself the center of everything, so that what matters is to recruit and to last. Then when institutions believe that unity is assured by increasing authority, political and financial support are sought and mission is replaced with buildings. There are a thousand ways of eluding what is provisional while the Spirit always feels more at ease with what is provisional. In so doing, the Christian community, the whole Church becomes a thick wall between God and humans, all the more becoming an “idol” in wishing to be holy, obeyed, and infallible in all its decisions. The Word became flesh, and the Church can only be the sacrament of God if she remains weak and vulnerable.

•  1.3 Christians tempted to become complacent are told two things:

– God’s call is such a great favor that we cannot really understand it;

– it is not enough to have been called to believe: we must confirm this election by a truly holy life that prepares us to enter heaven.

You share in the divine nature (v. 4). This paragraph, with the texts of St. John, is the strongest expression of what we are and what we shall be. We have not merely been called to a good way of life that will be rewarded, to love a God who will be grateful to us. Jesus has come to reveal who we are: his brothers and sisters, members of a unique humanity that is to become part of the eternal mystery of God. He was made human so that we become all that God is, nothing less.

What we taught you… was not drawn from myths or formulated theories (v. 16). Faith is not based on reasons and theories. We believe in what the apostles saw and in the prophets’ words. It is true that through the centuries the understanding of the consequences of faith has developed, situating it within the realities of life; there has also been a constant effort to express what faith is in the language of our day. Nevertheless, we continue holding and believing the mystery of Christ in the way the apostles believed and understood it.

The last sentence clearly says what we find in Scripture: all that is there was said on behalf of God and all is the work of the Holy Spirit. It does not say that the Holy Spirit dictated the books nor that he granted revelations to all the authors. One same spirit guided all when each author wrote in his own style, and according to the custom of the time, what seemed good to write. Each author was aware that he was expressing the faith of his people, but was not necessarily conscious that he was inspired. Yet the Spirit arranged everything so that all the books make one whole that becomes a unique witness needed by humankind in every age. The Scripture is at the same time the work of the Holy Spirit and human literature in the language of a particular age.

Therefore, no prophecy of Scripture can be handed over to private interpretation (v. 20). It is true that anyone, according to his intelligence and faith, can understand one text or another. The message, however, is the whole. When we try to see how statements fit together, to see the important lines or discover the spirit of the Scriptures, then only the Church and those who are spiritually alive in her can discern.

The Morning Star (v. 19). This refers to Christ (see Rev 22:16).

•  2.1 This chapter dealing with false masters repeats, in part, the threats found in the Letter of Jude.

•  3.1 Two generations of Christians had already waited for the return of Jesus: a similar hope stimulated their perseverance. Now false teachers refute the words of the prophets (those who announce an imminent end) by citing daily events.

They sow doubt showing that the apostles also died and did not witness Christ’s coming. The response is twofold. On one hand, God does not measure time as we do. He may present something as being very near and not fulfill it immediately. On the other hand, if to us the time seems long, it does not mean that we can settle in this world; we should make good use of the time given us for genuine conversion.

In our days the majority of Christians give little thought to the return of Christ: because we see it as a long way off, or because we do not understand its meaning? In reality, it is always urgent to give ourselves totally.

The paragraph referring to Paul shows that, already at that time, Paul’s letters had the same authority in the Church as the old sacred books or the Gospel, the “rest of Scripture.” The Church was also concerned about the wrong interpretations that people might get from passages in which Paul did not express himself clearly.