FEAST OF THE TRINITY – YEAR C 


SOLITARY GOD OR GOD OF COMMUNION?

What is the identity card of Christians? What characteristic distinguishes them from the followers of other religions? Not love of neighbor; others—we know—do good too. Not prayer; Muslims also pray. Not faith in God; pagans have it too. Believing in God is not enough; knowing what one believes in is crucial. Is it a ‘something’ or a ‘someone’? Is he a father who wants to communicate his life or a master looking for new subjects?

Islamists assert that God is absolute. He is the creator who resides above, rules from onhigh never descend and serves as the judge who awaits the reckoning. In contrast, the Hebrews affirm that God walks with his people, manifests himself throughout history, and seeks an alliance with humanity.

Christians today celebrate a specific aspect of their faith: their belief in a Triune God. They hold that God is the Father who created and guided the universe with wisdom and love. They affirm that He did not remain in heaven; instead, the Son, made in His image, came to make Himself one of us. They believe He brings His love project to completion through Hispower and Spirit.

Every idea or expression of God has an immediate impact on our identity. Every Christian must recognize the face of God, who is Father, Son, and Spirit. The visible image of the Trinity must be the Church, which receives everything from God and gives everything freely. Like Jesus, the Church is wholly oriented towards her brothers and sisters in an attitude of unconditional availability. In it, diversity is not eliminated in the name of unity but is considered an enrichment.

The imprint of the Trinity must be seen in families that have become a sign of an authentic dialogue of love, mutual understanding, and willingness to open their hearts to those who need to feel loved.

"Your face I seek, Lord, do not hide your face from me."

First Reading: Proverbs 8:22-31

The first reading introduces the theme of the Trinity by telling us about the Father, creator of the universe. His wise work is presented with evocative images that, to be understood, need a brief mention of the cosmological concepts that inspired them. Ancient peoples imagined the world built on three levels: the earth where living beings dwell, and the subsoil, the realm of the dead, of the infernal rivers and of the dark waters of the abysses that feed the springs and the rivers and where the enormous columns on which the earth is laid are also placed; finally, supported by the “eternal mountains” (Deut 33,15), there is the upper plane, the sky, consisting of a sheet of shining crystal that holds back the waters above. God lets out rains, snows, and dews from open and closed cataracts. Hanging from this firmament are the stars, planets, moon, and sun, which move and travel their way on specially charted paths.

How did this fascinating and mysterious cosmos that surrounds and overlooks us come about? The reading explains. Before all things, God made Wisdom. The author of the book of Proverbs imagines her as an enchanting girl the Lord wants beside him from the beginning so that she might follow and contemplate all his activity (vv. 22-23). It is in her presence that he creates the universe. He begins his work under the earth: he arranges the depths and prepares the abundant springs that feed the rivers and seas (v. 24), fixes the bases of the mountains, makes the earth emerge from the waters, and forms the clods of the fields (vv.25-26), while Wisdom always sits beside him and admires him in amazement.

Then he orders the heavens with clouds, places a circle along the horizon to separate the waters above the firmament from the abyss, and establishes a limit to the sea (vv. 27-29).The scene with which the reading closes (vv. 30-31) is delightful and recalls God's judgment at the end of the creative work: "God saw what he had made, and behold, it was perfect"(Gen 1:31).

It's all an explosion of happiness. Wisdom affirms that she rejoiced and danced the whole time, happy before God, while He delighted in her presence. Finally, she manifests her desire to remain on earth forever; her joy is to be among people (vv. 30-31).

What do these images mean? When we reflect on what happens in the world, on the catastrophes and atrocities committed, it is easy to be touched and often gripped by the doubt that the universe is the fruit of chance, that everything is just confusion, that nothing makes sense.

The reading assures us that creation came out of a provident and wise Father; throughout his activity, He has always been assisted by his Wisdom; creation responds to a project of love, even if man's intelligence cannot grasp it. We are like children in front of a cathedral under construction. Whoever enters a building site sees only disorder: stacked materials, piles of sand, iron bars, planks, bricks, cans, hammers, and nails scattered everywhere. Only at the end, when the work is completed, do we understand that even what seemed to be mere confusion was part of the master plan of a skilled architect.

To have faith in God the Father—is the message of the reading—means believing that he has done everything with wisdom and love.

Second Reading: Romans 5:1-5

After wisely creating the universe, God did not consider his work finished. He did not retire to heaven and abandon the world and people to themselves. Our reasoning leads us to distance God from our world, pushing us to place him in a place unreachable by our impurity. "See how I dare to speak to my Lord, I who am dust and ashes," says Abraham (Gen 18:27).

The God who reveals himself from the very first pages of the Bible is surprising: not only does He not consider that his holiness is endangered by contact with his creatures, but he manifests an irresistible need to be in this world. He caresses man as he molds him from the ground's dust and breathes his breath of life (Gen 2:7), then descends from heaven and walks beside him in the garden in the day's breeze (Gen 3:8).

All in preparation for the great surprise to which the first reading also introduced us: the Wisdom of God not only is not afraid to defile herself but "delights to be on earth and places her delights among the children of man." In the fullness of time, the Wisdom of God came "to visit us from above," and he became one of us.

This God-made man is the Son, the perfect image of the Father. He is the Wisdom spoken of in the first reading. How did God come into our history? The second biblical text proposed to us today tells us that he intervened to justify us through faith in Jesus; for this reason, "we boast in the hope of the glory of God" (vv. 1-2). What does this mean? In front of their peers, people boast of their abilities, strength, wealth, and achievements. But, before God, what can they boast about? Someone answers this question: they can boast of their good works. He looks at them satisfactorily; if they misbehave, he is indignant and inflicts punishment.

The Son came into this world to announce an unheard-of message, surprising, excellentnews: the Father has decided to ‘justify,’ that is, to make all people righteous in an utterlygratuitous way without considering their merits. Man's boast is not his good works but something infinitely more solid and safer: God's unconditional love.

This does not mean God will cover up and pretend not to see our sins. That would not be salvation. God makes all people righteous because He can change their hearts and make them good with his love by always leaving them free.

Take a mother's behavior as an example: even if her son refuses food and is stubborn in keeping his mouth shut, she is not discouraged. She does not resign herself to the child's whims, and with kisses and caresses, she always manages to get her son to feed himself with what makes him grow. It is unthinkable that the almighty love of God is weaker than that of a mother.

If he looked only at himself, man has only one thing to boast about: his weakness (v. 3). This look—says Paul—must not lead to discouragement but must open up to trust in God's love and give rise to a hope that will certainly never be disappointed (v. 5). To have faith in God, the Son, means to believe that He loves humanity to the point of sharing the precariousness and fragility of life; it means to cultivate the hope that this infinite love can register some momentary failures, never a definitive defeat.

Gospel: John 16:12-15

This is the fifth time in John's Gospel that Jesus promises to send the Spirit and affirms that he will be the one to bring the Father's plan to completion. Without his work, peoplewould never be able to receive salvation. The passage begins with Jesus' words, "Many things I have yet to say to you, but for the moment you are not able to carry the burden" (v.12). This phrase could suggest the idea that Jesus, having lived only a few years, did not have the opportunity to convey all his message. So, to avoid leaving halfway through his mission, abruptly interrupted by death, he would have sent the Spirit to teach what was still missing.

This is not the meaning. Jesus clearly stated that he had no other revelations to make: "Everything I have heard from the Father I have made known to you" (Jn 15:15). In today's Gospel, he says that the Spirit will add nothing to what he has said: "He will not speak for himself, but will say whatever he has heard; he will take of mine and proclaim it to you" (vv.13-14). His task is not to supplement or expand the message but to enlighten the disciples so that they understand, in a correct way, what the Master has taught.

The reason Jesus does not explain everything is not the lack of time but the inability of the disciples to ‘carry the weight’ of his message. What is it about? What topic is too ‘heavy’for their weak strength? It is the weight of the cross. Through human explanations and reasoning, it is impossible to understand that God's plan of salvation passes through failure, defeat, and the death of his Son at the hands of the ungodly; it is impossible to understand that life is attained only by passing through death, through the gift of self. This is the ‘total truth,’ very heavy, impossible to sustain without the strength communicated by the Spirit.

In the first reading, we considered the Father's project in creation; in the second, we were explained that the Son realizes this project, but we did not yet know that the path that leads to salvation would not only be strange but even absurd. This is the reason why the work of the Spirit is necessary. He alone can urge us to adhere to the Father's plan and the Son's work.

He will announce the things to come (v. 13). It is not a matter—as Jehovah's Witnesses claim—of predictions about the end of the world, but the concrete implications of Jesus' message. It is not enough to read what is written in the Gospel; it is necessary to apply it to the concrete situations of today's world. These interpretations will never deceive Christ's disciples if they follow the impulses of the Spirit because he is the one in charge of guidingthem "into all truth" (v. 13).

To whom is the Spirit revealed? All of Christ's disciples are instructed and guided by the Spirit: "As for you," writes John, "the anointing you have received from him abides in you, and you need no one to teach you... Stand firm in him, as he teaches you" (1 Jn 2:27).

In the Acts of the Apostles, an episode shows the privileged way and context in which the Spirit loves to manifest himself. In Antioch, while the disciples are gathered to celebrate the worship of the Lord, the Spirit ‘speaks,’ revealing his plans, will, and choices (Acts 13:1-2). Prayer, reflection, meditation on the Word, and fraternal dialogue create the conditions that allow the Spirit to reveal himself. He does not miraculously rain down solutions from heaven; He does not reserve his enlightenment for a few privileged members. He does not replace human efforts but accompanies the passionate search for the Lord's will that the disciples do together. This is why, in the early church, each person was invited to share with their brothers and sisters what the Spirit suggested during the community meeting to improve all (1 Cor 14).

“He will glorify me” (v. 14). For us, glorifying means applauding, exalting, incensing, magnifying. Jesus does not need these honors. He is glorified when the Father's plan of salvation is carried out: the wicked become righteous, the miserable receive help, the suffering find comfort, the unfortunate resume hope and belief in life, the crippled rise up,and the leper is made pure. Jesus glorified the Father because he accomplished the work of salvation entrusted to him.

The Spirit, in turn, glorifies Jesus because he opens people's minds and hearts to his Gospel, gives them the strength to love even their enemies, renews relationships between people, and creates a society based on the law of love. This is the glory of the Father, the Son, and the Spirit: a world where all are his children and live happily!

PENTECOST SUNDAY – YEAR C

THE SPIRIT: HOPE OF A NEW WORLD

The natural phenomena that most captivate people's imaginations—fire, lightning, hurricanes, earthquakes, and thunder (Ex 19:16-19)—are portrayed in the Bible asmanifestations of God. The sacred authors employed vivid imagery to express the outpouring of the Spirit of the Lord. They depicted the Spirit as the breath of life (Gen 2:7), the rain that nourishes the earth and transforms the desert into a garden (Is 32:15; 44:3), the power that rejuvenates life (Eze 37:1-14), the roar from heaven, the mighty wind, the thunder, and the tongues of fire (Acts 2:1-3). These vibrant images evoke the concept of an unstoppable surge of strength.

Wherever the Spirit reaches, radical upheavals and transformations always occur: barriers fall, doors swing open, and all the towers built by human hands and designed by the wisdom of this world tremble. Fear, passivity, and quietism vanish; initiatives flourish, and courageous choices emerge. Those dissatisfied and seeking to renew the world and itspeople can rely on the Spirit: nothing resists his power.

One day, the prophet Jeremiah challenged himself: "Does an Ethiopian change his skin or a leopard change its spots? Likewise, will you, who are accustomed to doing evil, be able to do good?" (Jer 13:23). Yes—we can answer him—every miracle is possible where the Spirit of God intervenes.

"The Spirit of the Lord fills the earth and renews the face of the earth."

First Reading: Acts 2:1-11

Jesus promised the disciples that he would not leave them alone and that he would send the Spirit (Jn 14:16,26). Today, we celebrate the feast of this gift from the Risen One. As we read the passage from Acts, we are amazed by the many ‘prodigies’ occurring on Pentecost: thunder and strong winds, flames of fire descending from heaven, and the apostles speaking languages unfamiliar to them. Yet, we wonder why God waited fifty days before sending his Spirit upon the disciples.

To understand this page of theology (which is not a simple news report), we need to explore the author's symbolic language. Luke places the descent of the Spirit at Pentecost. Yet, in today’s Gospel, John tells us that Jesus imparted the Spirit on the day of the Resurrection (Jn 20:22). How can we reconcile this disagreement on the date?

We must say at the outset that the paschal mystery is unique. Death, Resurrection, Ascension, and the gift of the Spirit co-occurred at the moment of Jesus’ death. Recounting what happened on Calvary that Good Friday, John states: “he bowed his head, and Jesus gave up the Spirit” (Jn 19:30).

Why did Luke present this unique, sublime, and ineffable mystery of Easter as if it had occurred in three successive moments? He did this to help us grasp its many aspects. John places the outpouring of the Spirit on Easter to illustrate that the Spirit is the gift of the Risen One. Now, we explore why Luke locates it within the context of the Feast of Pentecost. Pentecost was an ancient Jewish holiday celebrated fifty days after Easter. It commemorated the arrival of the people of Israel at Mount Sinai. We all remember what happened in that place: Moses ascended the mountain; he encountered God and received the Law to be conveyed to his people.

The Israelites were immensely proud of this gift. They stated that before them, God had offered the Law to other peoples who had refused it, choosing instead to remain in their vices and excesses. To express their gratitude for this distinction, the Israelites initiated a feast called Pentecost. By stating that the Spirit descended upon the disciples on the day of Pentecost, Luke teaches that the Holy Spirit has replaced the old law and has become the new law for all Christians.

To clarify his point, we use an analogy from Jesus: One day, He asked, “Do you ever pick grapes from thorn bushes or figs from thistles?” (Mt 7:16). It would be foolish to believe that surrounding the bramble with attention, pruning it, and creating a milder climate would ever lead to grape production. However, if one could somehow transform it into a vine through the wonders of genetic engineering, no external intervention would be necessary. The bramble would spontaneously bear grapes.

Before receiving the outpouring of the Spirit, the world resembled a vast bramble. God had provided explicit directions—rules, precepts, and numerous recommendations. He anticipated fruits: the works of justice and love (Mt 21:18-19), but these had not materialized because the tree was rotten: “No healthy tree bears bad fruit … and the evil person draws evil things from the evil stored in his heart” (Lk 6:43,45).

What did God do then? He decided to change the hearts of people. With a new heart—he thought—they would no longer need an external law. They would do good by following the impulses that come from within them. Here is the law of the Spirit: it is the new heartand God’s life. When it enters a person, it transforms them, and from bramble, they become a fruitful tree, spontaneously producing the works of God.

When a person is filled with the Spirit, an extraordinary transformation occurs: he loves with the very love of God. From that moment, “he does not need someone to teach him” (1 Jn 2:27); he will not require another law. John even states that a man animated by the Spirit becomes incapable of sinning: “Those born of God do not sin, for the seed of God remains in them; they cannot sin because they are born of God” (1 Jn 3:9).

And what about the thunder, the wind, the fire? It is clear from what we observe in the book of Exodus regarding the phenomena that accompanied the gift of the Old Law: “On the morning of the third day, there was thunder and lightning, and a dense cloud over the mountain … All the people in the camp trembled” (Ex 19:16). “All the people witnessed the thunder and lightning, heard the blast of the trumpet, and saw the mountain smoking” (Ex 20:18).

The rabbis asserted that at Sinai, on the day of Pentecost, when God delivered the Law, His words manifested as seventy tongues of fire, signifying that the Torah was intended for all peoples (thought to number precisely seventy at that time). If the Old Law was revealedamid thunder, lightning, and flames, how could Luke convey the gift of the Spirit—the New Law- less dramatically? If he aimed to be understood, he had to use similar imagery.

And what about the many languages spoken by the apostles? Luke most likely refers to a common phenomenon in the early Church. After receiving the Spirit, the believers began to praise God in a state of exaltation. As if in ecstasy, they uttered unfamiliar words in variouslanguages.

Luke has employed this phenomenon symbolically to illustrate the universality of the Church. The Spirit is a gift intended for all individuals and all cultures. Confronted with this divine gift, all language, race, and ethnicity barriers disappear. On the day of Pentecost, the opposite of what transpired at Babel occurred (Gen 11:1-9). At Babel, people began to misunderstand and separate from one another. Here, the Spirit acts in reverse, uniting those who are dispersed.

Whoever allows themselves to be guided by the Word of the Gospel, and thus by the Spirit, speaks a language everyone understands, inviting all to join in: the language of love. The Spirit transforms humankind into one family where all understand and love one another.

Second Reading: Romans 8:8-17

The rabbis of Paul's time believed that humans are influenced by two inclinations pullingthem in opposite directions. The good inclination develops only at the age of thirteen; in contrast, the lousy inclination is present from conception and exerts its influence from theembryonic stage.

To counteract it, they suggested an antidote: engaging with the Torah, the Law of God. ‘If a despicable temptation comes to you,’ they taught the disciples, ‘bring it to the house where the Torah is studied, and it will be rendered harmless. ‘

Paul adopts a more pessimistic view. In the Letter to the Galatians, he presents a strikinglist of works arising from the impulse to evil, which he refers to as the flesh: "fornication, impurity, shamelessness, idol worship and sorcery, hatred, jealousy and violence, anger, ambition, division, factions, and envy, drunkenness, orgies” (Gal 5:19-21). He then diverges from the rabbis, believing that the drives of the flesh cannot be overcome or rendered harmless by the knowledge of the Torah.

Man finds himself in a desperate situation: "he does not do what he wants but instead the things he hates....” In his innermost self, he consents to the law of God, but in his limbs,he has another law that wages war against the law of his mind, making him a slave to the law of sin that resides in his body (Rom 7:14-23). In light of this inability to remain faithful to God, Paul exclaims, "Who will deliver me from this body of death?" (Rom 7:24).

Indeed, he replies that it is not the Law because, although it is holy, it does not grantman the inner strength to resist evil. It can be likened to road signs for someone driving a broken-down car without gas: they do not assist; they merely remind the unfortunate driver of his grim situation and the distance between him and his goal.

Only the gift of a divine force can radically change the situation. At this juncture, Paulintroduces the discourse of the Spirit, who penetrates the depths of humanity, transforms the heart, conveys the energy of life, and infuses the ability to be faithful to God. The consequence of this transformation is freedom from the bondage of sin.

In the first part of today's reading (vv. 8-10), the Apostle develops this thought and deduces its moral consequences. Now—he reminds the Christians in Rome—that you are no longer at the mercy of the flesh but are led by the Spirit of Christ. Those who close their hearts to the Spirit cannot please God and do not belong to Christ.

In the second part (v. 11), he emphasizes another extraordinary effect of the presence of the Spirit of Christ in humanity: the ultimate defeat of death. Biological life is indeeddestined to end one day, but this will not be the end of everything. The Spirit who raised Jesus and dwells within us will grant eternal life to our mortal bodies.

The Apostle provides a brief reminder of the moral consequences arising from the pristine condition of those who have received the Spirit of Christ (vv. 12-13). From the baptized—he states—we expect actions that align with the divine life within them. If they continue to "live according to the flesh," they would choose death. Then, with heartfeltwords, he reminds Christians that they are no longer mere creatures or enslaved peopleunder a master but sons, having received their own life from the Lord.

God has not only pitched His tent among us but has involved us in His life, as Peter explains to the Christians in his communities: "His divine power has granted us the gift of all good things. He gave us the great and precious promises so that you might become partakers of the divine nature" (2 Peter 1:4). The inner impulse of the Spirit causes the heart to overflow with uncontainable joy and to exclaim: "Abba, Father" (v. 15).

At this point, Paul needs to clarify the difference between the filiation of the Only Begotten, Christ, and ours (vv. 16-17). He does this by using the image of adoptive sonship, an institution unknown in Israel but widespread in the Greco-Roman world, where those adopted enjoyed the same rights as natural children, including participation in family inheritance. Similarly, or rather more accurately—Paul clarifies—God introduces man into his ‘family’: he is freely offered whole sonship and the same ‘inheritance,’ the same beatitude enjoyed by the Only Begotten Son of the Father.

The condition of God's children is terrific; however, as John reminds us in his letter, "We are already God's children, but what we will be has not yet been revealed. We know, however, that when he is manifested, we shall be like him, for we shall see him as he is" (1 John 3:2).

Gospel: John 14:15-16.23b-26

During the Last Supper, the disciples realize that Jesus is about to leave them. Their hearts are troubled; they feel sad and wonder what meaning their lives will have without him. Jesus reassures them by inviting them to remain faithful to his life proposal (v. 15). Love will sign that they are in tune with him. He promises not to leave them alone without protection and guidance. He will pray to the Father and ‘send another Paraclete’ who will remain with them forever (v. 16).

This represents the promise of the gift of the Spirit that Jesus possesses in fullness (Lk 4:1, 14, 18) and that will be poured out on the disciples. The Spirit is called the Comforter, but this term does not accurately translate the Greek ‘parákletos.’ Paraclete is a term derivedfrom forensic language, signifying the one called alongside the accused, the defender, and the rescuer of those in distress. In this context, Jesus is also a paraclete, as John reminds us in his first letter: "My children, I am writing these things to you so that you may not sin; but if anyone has sinned, we have an intercessor with the Father, Jesus Christ the righteous" (1 Jn 2:1).

Jesus is the paraclete because he is our advocate with the Father, not because he defends us from God's wrath; the Father is never against us but always on our side. Instead,Jesus protects us from our accuser, our adversary: sin. The enemy is sin, and Jesus knows how to render it powerless.

Now, he promises another Paraclete whose task is not to replace him but to fulfill his mission. The Spirit is a Paraclete because he comes to the aid of the disciples in their struggle against the world, namely, against the forces of evil (Jn 16:7-11). At this point, a question arises: if the Paraclete is such a powerful defender, why does evil continue to prevail over good, and why does sin so often dominate us? Even the Christians in the communities of Asia Minor at the end of the first century wondered why the new world did not impose itself immediately and in a remarkable way.

In response to these doubts and uncertainties, Jesus declares, "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him" (v. 23). Jesus intends to manifest himself, along with the Father, not through miracles but by choosing to dwell with his disciples. The Israelites believed that God's presence resided in the temple in Jerusalem. However, King Solomon had already ponderedwhether a house made by human hands could genuinely hold the Lord of the universe (1 Kgs8:27). Through the prophets, God promised he would come to dwell among his people: "Rejoice, daughter of Zion, for behold, I am coming to dwell in you" (Zech 2:14).

He was not referring to a physical sanctuary. In the man Jesus, God has fulfilled the promise and made Himself present (Jn 1:14). Now—Jesus assures us—God resides and becomes visible in the disciple who loves as He has loved. For this reason, it is not difficult to recognize when the evil one is present in a person and when Jesus and the Father are present and acting.

In the last verse, Jesus promises the Holy Spirit, "the Paraclete who will teach and remind" all He has said (v. 26). Jesus left nothing out; He revealed everything. Yet, the Spirit must continue to teach because He could not explicitly explain His message's consequences and concrete applications. Jesus knew that throughout history, the disciples would face new situations and questions and need to respond in the light of the Gospel.

Jesus assures them that if they remain attuned to the impulses of the Spirit within them, they will always find answers that align with his teaching. The Spirit may often call for unexpected and radical changes in direction, but he will not lead them in any way other than those indicated by Jesus. In light of Scripture, the verb’ to teach’ has a deeper meaning. The Spirit does not instruct as a professor does in school while explaining a lesson. He teaches dynamically, becoming an inner impulse, propelling us irresistibly in the right direction, encouraging us towards goodness, and guiding us to make choices following the Gospel.

"He will guide you into all truth," Jesus explains once again during the Last Supper (Jn 16:13). In his first letter, John clarifies, "You have received from him an anointing, and it remains in you, so you do not need anyone to teach you. His anointing teaches you everything; it speaks the truth and does not lie. Therefore, remain in him and hold on towhat he has taught you" (1 Jn 2:27-28).

The second task of the Spirit is to remind. Although present in the Gospels, many words of Jesus risk being overlooked or forgotten. This happens especially with difficult-to-assimilate teachings because they contradict the world’s ‘common sense.’ Such teachingsneed to be constantly recalled. 

ASCENSION OF THE LORD – YEAR C

HE IS BESIDE EVERY PERSON FOREVER

Has anything changed on earth since Jesus entered into the glory of the Father? Externally, nothing has changed. People’s lives continued as before: sowing and reaping, trading, building houses, traveling, weeping, and celebrating, just as they always had. Even the apostles faced no less drama and anguish than others. However, something new occurred: a new light was cast on people's existence.

On a foggy day, the sun suddenly appears. The mountains, the sea, the fields, the trees in the forest, the scents of flowers, and the songs of birds remain unchanged, but how wesee and perceive them becomes different. This transformation also occurs in those enlightened by faith in Jesus, who ascended to heaven: they view the world with renewed eyes. Everything gains meaning; nothing saddens, and nothing frightens anymore.

Beyond misfortunes, fatalities, miseries, and human errors, one can always glimpse the Lord who builds His kingdom. An example of this entirely new perspective is how weconsider the years of our lives. We all know and perhaps smile at, eighty-year-olds who envy those younger than themselves and who feel ashamed of their age... in short, they look to the past rather than the future. The certainty of ascension alters this perspective. As the years pass, Christians find satisfaction in seeing the day of the definitive encounter with Christ approaching; they are joyful in being alive, do not envy the younger ones, and regardthem with tenderness.

“The sufferings of this present time are not worth

compared to the future glory that will be revealed in us.”

First Reading: Acts 1:1-11

On the Mount of Olives, the Crusaders constructed a small octagonal sanctuary. The Muslims converted it into a mosque in 1200. I explained to the pilgrims with whom I was traveling that this little structure now has a roof, but it was initially open to commemorate the Ascension of Jesus into heaven. A light-hearted group member remarked, ‘It had no roof because otherwise, as Jesus ascended, he would have hit his head.’ Another pilgrim objected to this irreverent joke, but others viewed it as an opportunity for an in-depth study of the meaning of this passage in Acts.

At first glance, the story of the Ascension flows smoothly; however, when all the details are considered, one begins to feel uneasy. After all, it seems rather unlikely that Jesus left us like an astronaut who detaches himself from the ground, rises to the sky, and disappears beyond the clouds. We encounter difficulties in trying to explain some aspects of the different accounts of the Ascension.

At the end of his Gospel, Luke—the author of Acts—states that the Risen Lord led his disciples to Bethany: “And as he blessed them, he withdrew and was taken to heaven. They worshiped him and then returned to Jerusalem full of joy” (Lk 24:50-53). Set aside the odd remark about their being ‘full of joy’ (who among us is happy when a friend departs?) and the apparent disagreements on the location (Bethany is somewhat off the beaten pathconcerning the Mount of Olives). Yet, perhaps what surprises us most are the discrepancies about the date: according to Luke 24, the Ascension occurs on the same day as Easter, while in Acts, it was forty days later (Acts 1:3). Interestingly, the same author provides two conflicting accounts of the same event.

If we consider the second version (the one of the forty days) accurate, the question immediately arises: What did Jesus do during those forty days? On Calvary, did he not promise the thief: Today you will be with me in paradise? Why didn’t he go there at once?

These difficulties serve as a warning: perhaps Luke’s intention was not to inform us about where, how, and when Jesus ascended into heaven. Rather (indeed, indeed), his focuslies elsewhere: he aims to address problems and resolve doubts in his community. He seeks to enlighten the Christians of his time on the ineffable mystery of Easter. For this reason, as an artist with a pen, he crafts a theological narrative through a literary genre and imageryfamiliar to his contemporaries. This demands that we grasp the language he employs.

Even during Jesus' lifetime, the anticipation of the arrival of the Kingdom of God was very vivid. Apocalyptic writers proclaimed it as imminent. They expected a flood of purifying fire from heaven, the resurrection of the righteous, and the beginning of a new world. An atmosphere of excitement was evident among some disciples, fueled by certain expressions of Jesus that were easily misunderstood: “You will not have passed through all the towns of Israel before the Son of Man comes” (Mt 10:23).

However, with the Master's death, all hopes were dashed. The two disciples on the road to Emmaus summed it up: “We had hoped that he would redeem Israel” (Lk 24:21). But the resurrection rekindles expectations as the conviction of Christ's imminent return spreads among the disciples. Some zealots based their beliefs on alleged revelations and even announced a specific date. The invocation “Maranatha” (Rev 22:20) – “Come, Lord Jesus” – is echoed throughout all the communities.

However, as the years pass, the Lord has not returned. Many start to doubt: “What has happened to his promised coming? Since our ancestors in faith died, everything continues as it has since the beginning of the world” (2 Pet 3:4).

Luke writes during this crisis of faltering faith. He realizes that misunderstanding is the source of the bitter disappointment among Christians: the resurrection of Jesus marked merely the beginning of the Kingdom of God; it was not the end of the story. The construction of this new world has just started. It will require a long time and much effort from the disciples. How was Luke to correct these false expectations? He introduces a dialogue between Jesus and the apostles on the first page of the book of Acts.

Consider their proposed question: When will the Kingdom of God come? (v. 6). This is the same question all Christians wanted to ask the Master at the end of the first century. The response of the Risen One is directed more toward the members of Luke’s community than to the Twelve: “It is not for you to know the time and the steps the Father has fixed by his authority. But you will receive power when the Holy Spirit comes upon you; and you will be my witnesses in Jerusalem, throughout Judea and Samaria, even to the ends of the earth” (v. 7-8).

The scene of the Ascension follows this dialogue (vv. 9-11). Jesus and the disciples were seated in the house at the table (Acts 1:4). Why didn’t they say goodbye to each other at supper? Why did they need to go to the Mount of Olives? Additionally, there are further details: the cloud, the eyes turned skyward, and the two men in white robes. Are these facts in the story or literary devices?

In the Old Testament, there is a remarkably similar story: the ‘snatching’ of Elijah (2 Kgs 2:9-15). One day, this great prophet finds himself near the Jordan River with his disciple Elisha. Upon learning that his teacher will leave him, Elisha dares to request two-thirds of his spirit as an inheritance. Elijah promises him this, but only on one condition: if you see me when I am taken from you. Suddenly, as Elisha looks heavenward, a chariot with horses of fire snatches Elijah up in a whirlwind. From that moment, Elisha receives the spirit of hismaster and can continue his mission. The Book of Kings recounts the works of Elisha, whichfollow the tradition of Elijah.

Identifying the prophetic elements shared with the narrative in Acts is easy. This leads directly to the conclusion that Luke employed the grand and solemn scenario of Elijah’s snatching to convey a reality that cannot be verified by the senses or adequately described in words: the Passover of Jesus, his resurrection, and his entry into the glory of the Father.

In the Old Testament, the cloud symbolizes the presence of God in a specific location (Ex 13:22). Luke uses this imagery to affirm that Jesus, the defeated One, the stone the builders rejected, and the One whom the enemies would have preferred to remain forever a prisoner of death, was instead embraced by God and proclaimed as ‘Lord.’ The two men dressed in white are the same individuals who appear at the tomb on Easter Day (Lk 24:4). According to biblical symbolism, white represents the realm of God. The words spoken by the two men provide an explanation from God regarding Easter: Jesus, the faithful servant executed by men, is glorified. Their testimony is credible; as two witnesses, they are reliable.

Finally, the gaze turned skyward. Like Elisha, the apostles and the Christians of Luke’s time also contemplate the Master who has distanced himself. Their gaze reflects the hope of his imminent return, the desire that, after a brief interval, he will resume the work that was interrupted. However, the voice from the sky clarifies: he will not bring it to completion; you will. You will do it; you will be equipped to do so because you have spent forty days with him(in the language of Judaism, this was the time required for preparing a disciple), and you have received the Spirit. For the apostles, as for Elisha, the image of the ‘rapture of the master’ signifies the handover between them.

In Luke’s lifetime, there were Christians who ‘looked to the sky,’ meaning those who sawreligion as an escape rather than a motivation to take action to improve people's lives. God says to them: Stop looking at the sky; you need to demonstrate the authenticity of your faith on earth. Jesus will return, yes, but that hope should not be a reason to alienate yourselves from the problems of this world. “Happy are those servants whom the master finds wide-awake when he comes” (Lk 12:37).

Did Jesus then ascend into heaven? Of course, he did. To say that he ascended to heaven is equivalent to saying he is risen, glorified, and has entered God's glory. His body, it is true, was placed in the tomb, but God did not need the atoms of his body to grant him the‘resurrected body’ that Paul refers to as his ‘spiritual body’ (1 Cor 15:35-50).

Forty days after Easter, there was neither displacement in space nor a ‘rapture’ from the Mount of Olives toward heaven. The Ascension occurred at the moment of death, even though the disciples only began to understand and believe from the ‘third day.’

The story of Luke is a theological narrative, not a columnist's report. In this narrative, he conveys that Jesus was the first to pass through the ‘veil of the temple’ that separated the world of humanity from that of God. He illustrates how everything on earth- successes, mishaps, injustice, suffering, and even the most absurd events, such as a shameful death- iswithin God’s plan.

The Ascension of Jesus embodies all of that. Therefore, we should not be surprised that the apostles met it joyfully (Lk 24:52).

Second Reading: Hebrews 9:24-28; 10:19-23

Today, we continue to use the term priests to refer to presbyters and the ministers of the Eucharist and Reconciliation. However, the Second Vatican Council carefully avoided this,reserving the term priest—as does the entire New Testament—for Christ and the people of God united with Christ in offering spiritual sacrifices pleasing to the Father.

The passage from the Letter to the Hebrews presented today highlights two reasons why Jesus is the only proper priest. First, the ancient priests offered sacrifices in a stone temple, while Jesus conducted his ministry in heaven, in a sanctuary not constructed by human hands (Heb 9:24).

Next, the priesthood of the Old Covenant aimed to purify the people of their sins. To atone for these sins, the high priest would enter - alone and in fear - into the most sacred part of the temple, the Holy of Holies, and pour the blood of the sacrificed animals onto the stone believed to have been placed by God as the foundation of the world. This stone was also said to act as a stopper that prevented the waters of the abyss from spilling out. If, on Yom Kippur, the people's sins had not been expiated, the infernal waters would once againbe unleashed upon the world through the precise and careful execution of all the purifying rites.

The high priest repeated these liturgical gestures yearly, yet he obtained no remission of sin. People continued to be wicked and in need of atonement. Jesus' priesthood is entirelydifferent: He offered a unique and perfect sacrifice and did not shed animal blood; instead, He gave His blood and, through His act of love, removed sin forever (Heb 9:25-27). He will return, not to repeat the sacrifices, but to take the men whom His unique and perfect sacrifice has redeemed from all guilt (Heb 9:28).

In the second part of the reading (Heb 10:19-23), the author emphasizes the significanceof the sacrifice made by Christ and articulates, in theological terms, the ascension to heaven that we celebrate today. He addresses the recipients of his letter as brothers and announces to them that the old worship has ended; Christ has established the new one.

In the Acts of the Apostles, Luke presents this truth using a spatial image; he invites us to contemplate Jesus ascending to heaven. The author of the Letter to the Hebrews introduces the same event in theological language, referring to the liturgy of the Temple of Jerusalem: Jesus is the faithful and unique High Priest who, having crossed the veil that separated the world of people from that of God, enters the eternal sanctuary of heaven. He enters and presents to the Father his sacrifice: not the offering of animals that God was never interested in, but his own life given for all out of love. In this way, he opened the entrance to the Father's house wide for everyone. The final exhortation to the disciple, who now has his heart purified by his blood and his body washed by the water of Baptism, is to be faithful andnot to waver in the profession of this hope (vv. 21-23).

Gospel: Luke 24:46-53

We can study and understand the material realities; it is sufficient to apply intelligence and insight. However, the secrets of God elude us; they are inscrutable, and He alone can reveal them. If we approach Jesus and retrace the steps of His life guided only by human wisdom, we face a dense mystery; we are groping in the dark. From beginning to end, what happens to Him remains an enigma. Mary, His mother, is surprised and amazed when God's plan unfolds in her Son (Lk 2:33,50). In faith, she too must ‘put together,’ like puzzle pieces, the various events (Lk 2:19) to uncover the Lord's mystery. How can we grasp its meaning?

The Risen Lord answers this question in the first verses of today's Gospel (vv. 46-47). According to Luke, He opened the disciples' minds to understand the Scriptures: "Thus it is written...." The light that illuminates the events of Easter can only come from the word of God announced by the prophets. Jesus says the Bible foretold that the Messiah would suffer, die, and rise again.

It is challenging to find such explicit statements in the Old Testament. However, there is no doubt that the texts of the prophet Isaiah, which describe the Servant of the Lord as “despised and rejected, a man of sorrows and familiar with grief … he will live long and see his descendants ... For the anguish he suffered, he will see the light" (Is 53:3,10-11), changed the minds of the disciples and made them understand that God's Messiah was very different from their expectations.

Another event—says the Risen One—is announced in the Scriptures: "In his name shall conversion and forgiveness of sins be preached to all nations" (v. 47). the reference to the biblical text is apparent. It alludes to the mission of the Servant of the Lord: "I have set you as a light for the nations, that you may bring salvation to the ends of the earth" (Is 49:6).According to the prophet, it is the task of the Messiah to bring salvation to all nations. How would this prophecy be fulfilled if Jesus limited his activity to his people and offered salvation only to the Israelites (Mt 15:24)?

The second part of today's Gospel (vv. 48-49) addresses this question: Jesus will become the ‘light of the Gentiles’ through the witness of his disciples. This task is far beyond human capacity. Goodwill and admirable qualities alone are insufficient; it is essential to rely on his strength. This is the basis for the promise: "Stay in the city until you are clothed with power from on high" (v. 49). It heralds the sending of the Spirit, the One who will emerge as the protagonist during the Church's time. In the Acts of the Apostles, his presence is frequentlyhighlighted during key moments, showcasing his support in the critical decisions made by the disciples.

Luke's Gospel concludes with the account of the Ascension (vv. 50-53). Before entering the Father's glory, Jesus blesses the disciples (v. 51). After the liturgical celebrations in the temple, the priest emerges from the holy place and pronounces a solemn blessing on the faithful gathered for prayer (Sir 50:20). Following the blessing, they return to their occupations, confident that the Lord will complete all their efforts and labors. Jesus' blessing accompanies his disciples and serves as a promise and assurance of the complete success of the work they are about to begin.

The final call could only be one of joy: the disciples "returned to Jerusalem with great joy" (v. 52). Luke is the joy evangelist. Already on the first page of his Gospel, we meet the angel of the Lord who tells Zechariah: "You will have joy and exultation, and many will rejoice at his birth" (Lk 1:14). Shortly thereafter, in the account of Jesus' birth, the angel appears again and tells the shepherds, "Do not be afraid; behold, I announce to you great joy, which will be for all the people" (Lk 2:10).

The first reason the disciples rejoice, even though the Master is no longer visibly present among them, is that they have understood he has not remained, as his enemies thought, a prisoner of death.

They have experienced his resurrection and are sure he was the first to cross the ‘veil of the temple’ that separates the world of people from that of God. In doing so, he demonstrated that everything that occurs on earth- successes and misfortunes, injustice, suffering, and even the most absurd events, like those that happened to him- do not escape God's plan. If this is the fate of every person, then death is no longer frightening; Jesus has transformed it into a birth to life with God. This is the first reason to approach even the most dramatic and complicated situations with hope.

The light of the Scriptures helped them understand that Jesus did not go to another place; he did not leave but remained with them. His way of being present is no longer the same, but it is just as accurate. Before Easter, he was limited by all the constraints we are subject to. Now he is no longer and can be with everyone, forever. With the Ascension, his presence has not diminished; it has multiplied! This is the second reason for the joy of thedisciples and ours.

SIXTH SUNDAY OF EASTER – YEAR C

FROM THE GOSPEL, THE SPIRIT ALWAYS DRAWS NEW THINGS

In the face of ‘rampant religious ignorance,’ someone proposes reviving the Catechism of Christian Doctrine, published by Pius X in 1913, with 433 questions and answers- a synthesis of all the themes of theology and morality. This booklet certainly marked an epoch, but we wonder whether it makes sense to present the truths of faith using language and images that are now outdated and belong to an era so distant from our own.

In his opening address to the Council, Pope John XXIII recalled a fundamental principle: ‘The truths of the faith are one thing, but how they are formulated is quite another.’ The mission of the Church is to translate and make these same truths intelligible to people of all times and places, using their language, culture, images, and way of thinking. This is an arduous and delicate task because tensions and misunderstandings inevitably accompany it. Still, it is indispensable and can be accomplished because the Spirit of truth that animates Christ is present in the Church.

A retreat into the past, a fear of what is new, a pessimistic view of the present, and gloomy predictions are not expressions of love and fidelity to Tradition but rather symptoms of a lack of faith in the work of the Spirit.

Pope John XXIII dissented from the ‘prophets of doom.’ He invited us to reflect on ‘the fruit of the Spirit’ present in the Church and wherever "love, joy, peace, patience, kindness, goodness, faithfulness, meekness, and self-control" flourish (Gal 5:19-22).

"I believe in the work of the Spirit that renews the entire earth."

First Reading: Acts 15:1-2,22-29

Tensions between traditionalists and innovators are not new in the post-conciliar period;they have existed in the Church since its origins. Although painful, these tensions are inevitable and can lead to growth if managed with wisdom, respect, and charity. The passagerefers to the tensions that emerged in the first-century church. Within the communities, Jews and pagans were often distinguished and pitted against each other. Relations between these two groups were far from smooth, to the extent that in some places, they even celebrated the Eucharist separately.

The reason for the disagreements is easily explained: the Jews who had embraced the faith demanded that Christians of pagan origin strictly observe all provisions of the Old Testament law and the rabbis. The pagans did not want to hear about these complicated precepts and argued that faith in Jesus was sufficient for their salvation. They believed that every person had the right to live according to their traditions and culture. If the Jews wanted to be circumcised, they could do so; if they thought it was terrible to eat pork, they could abstain from it without bothering those who were not troubled by such issues.

Discussions on these topics were never calm or peaceful; tempers quickly flared, words grew increasingly harsh, leading to insults, and some hot-headed individuals even resorted to violence.

The friction was exacerbated by the fact that the Jews could rely on the favor of the ‘hierarchy’: Peter, the apostles, and especially James, the ‘brother of the Lord,’ were regarded as ‘traditionalists.’ The situation threatened to become explosive. What should be done? A meeting was convened to discuss the problem, and an agreement was reached: the pagans could be free from all the traditions of the Jews; however, in mixed communities, they needed to avoid eating meat sacrificed to idols, blood, suffocated animals, and marryingpeople linked by kinship (v. 29). These four actions were very repugnant to the Jews, and to respect their sensibilities, the pagans were asked to refrain from them. Even today, we would consider it improper to celebrate the conversion of a Muslim with a banquet of cold cuts and whiskey. Particular customs are deeply rooted and deserve respect.

The message of the reading is both necessary and timely: it is easy to confuse the Gospel with the cultural context in which it is presented, and distinguishing between the two is not always straightforward, as the history of evangelization in mission countries illustrates. Cultural conditioning leads people to perceive what is customary, reasonable, and proper intheir community as evangelical.

In such a complicated matter, a straightforward rule may help: a baptized person is obliged to abandon what is contrary to the Gospel (revenge, polygamy, adultery, abortion, etc.). On the other hand, what conforms to or is neutral can be retained, even if it may seem illogical to people from different cultures. Finally, one must be very careful not to judge as anti-evangelical, which is incomprehensible to one's culture.

Second Reading: Revelation 21:10-14,22-23

The book of Revelation addresses Christians facing difficulties due to persecution. To instill courage, the author shares his vision of the end of time. In last Sunday's passage, he depicted God's people as a beautiful bride. Today, he compares them to a stunning city, Jerusalem (vv. 10-11), describing all its details: the walls, the foundations, and the twelve gates, which are distributed on four sides. This last detail is significant: the number four in the Bible indicates universalism, and the gates refer to the opportunity for entry.

The value of the image is clear: the people of God are open to the world in all directions—north and south, east and west. They welcome everyone, abolish all separations, andreject anything that divides or discriminates. Significantly, the temple is absent in this city. In heaven, there will be no more rites, ceremonies, or religious practices; humanity will no longer need intermediaries; we will meet God face to face.

Evil, pain, and darkness will be eliminated. Even our temples, liturgies, and solemn,sacred gestures will disappear. Let us not forget this so we do not absolutize them and fully recognize their call to us about our temporariness. They remind us of our status as pilgrims in this world, our situation as strangers still far from our definitive abode.

Gospel: Jn 14:23-29

A quick reading of today's Gospel might suggest that we are confronted with a series of unrelated sentences and life challenges. However, the passage is neither confused nor abstract; it is very dense. Let's attempt to express it in more precise terms.

Let's clarify the phrase in v. 25: “These things I told you when I was still among you.” We find ourselves during the Last Supper, and it is at least surprising to hear Jesus say: ‘When I was among you.’ It is not the historical Jesus speaking, but the Risen One, the Lord. Headdresses the Christian communities of John's time, who are enduring a hard test due topersecution, troubled by defections, infidelities, incipient heresies, and, above all, disappointed by the delayed, anticipated return of the Lord. With this in mind, let us now examine the passage.

The initial statement, "If anyone loves me..." must be placed in context. One of the disciples—Judas (not Iscariot)—asked Jesus a question: "Lord, how is it that you manifest yourself to us and not to the world?" (v. 22). In Israel, everyone expected a Messiah who, by performing spectacular wonders, would amaze the entire world. Faced with the humble attitude with which Jesus always presented himself—he did not shout, nor did he make his voice heard in the public squares (Mt 12:19), and he did not seek to have his miracles publicized—the apostles often pondered the question that Judas asked on behalf of allduring the Last Supper.

Even Jesus' family members who lived in Nazareth never understood his strange quest for concealment. One day, they said to him, "Don’t stay here; go instead to Judea and let your disciples see the works you are doing. Anyone who wants to be known doesn’t work in secret. Since you can do these things, show yourself to the world" (Jn 7:3-4). Even the Christians of the communities in Asia Minor at the end of the first century did not understand why the Lord did not return on the clouds of heaven to demonstrate, in a striking way, who he was and what he could do.

In response to these doubts and uncertainties, Jesus states: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him" (vv. 23-24). Jesus desires to reveal himself, along with the Father, not through miraculous signs but by dwelling among the disciples. We must be cautious not to interpretthis statement too literally. To fully grasp its meaning, we need to refer to another statementmade by Jesus during the Last Supper. Answering Philip, he says: "The Father who is in me does his works. Believe me: I am in the Father, and the Father is in me; if nothing else, believe it for the works themselves" (Jn 14:10-11).

Jesus presents as evidence of his oneness with the Father the works he performs. He does not refer to miracles, as we might be led to think. He never appeals to wonders to demonstrate that he is ‘one’ with the Father; instead, he refers to everything he does. His gestures are always and solely acts of love; they aim to liberate people from all the forms ofslavery to which they are subjected: sin, sickness, superstition, and religious and social discrimination. Yet, this work of liberation is the same as that the Lord accomplished on behalf of his people. Israel recognized its God as the protector of the marginalized, the weak, the foreigners, and the orphans and widows. If Jesus performs these same actions, it signifies that God is in him, and he is in God.

What does it mean, then, that Jesus and the Father dwell in us? It means that after hearing the word of the Gospel, we receive God's life and His Spirit and are led to do the same works as Jesus and the Father, becoming, in turn, liberators of humanity. Therefore, it is not difficult to recognize when Jesus and the Father are present and working in people.

In the next verse, Jesus promises the Holy Spirit, "the Comforter who will teach and remind" all that he has said (v. 26). There are two functions of the Spirit. We begin with the first, which is teaching. Jesus conveyed everything, leaving nothing out. However, there is a need for the Spirit to continue teaching. Jesus could not explicitly outline his message'sconsequences and practical applications. He knew that throughout the history of the Church, new situations would arise, and complex questions would emerge. For example, let us consider how many concrete problems today await guidance from the Gospel (bioethics, interreligious dialogue, difficult moral choices...).

Jesus assures us that his disciples will always find answers to their questions that alignwith his teachings if they know how to listen to his word and remain attuned to the impulses of the Spirit. They will need great courage to follow his guidance, as he will often requireunexpected and radical changes in direction. However, the Spirit will teach them nothing butthe Gospel of Jesus.

However, in light of other Scripture texts, the verb ‘to teach’ acquires a deeper meaning. The Spirit does not instruct as a professor does when explaining the lesson. He teaches dynamically, becoming an interior impulse that irresistibly guides in the right direction, stimulates the good, and leads to choices conforming with the Gospel. "He will guide you into all truth"—Jesus explains again during the Last Supper (Jn 16:13)—and, in his first letter, John clarifies: "The anointing you have received from him remains in you, and you do not need anyone to teach you; but just as his anointing teaches you all things, is truthful and does not lie, so stand firm in him, as he teaches you" (1 Jn 2:27-28).

The second task of the Spirit is to remind us. Although present in the Gospels, many words of Jesus risk being overlooked or forgotten. This occurs mainly with evangelical proposals that are difficult to assimilate because they contrast with the ‘common sense’ of the world. For example, until recently, many Christians distinguished between just and unjust wars and even spoke of ‘holy wars.’ They approved the use of arms to defend their rights and supported the lawfulness of the death penalty for criminals. Fortunately, today, those who think this way are becoming less common.

How is it possible that Christ's disciples have forgotten for so long the clear words of the Master forbidding any form of violence against their brother? And yet, it has happened. Then, the Spirit intervened to remind the disciples of what Jesus said: "Love your enemies, do good to those who hate you... If anyone strikes you on the cheek..." (Luke 6:27-29). For many centuries, Christians have managed to close their ears to the calls of the Spirit. Still, today, those who attempt to justify the use of violence find themselves increasingly alone and more pressured by the voice of the Spirit who reminds them of the Master's words. I have insisted on non-violence, but the examples of ‘forgetting’ the words of Jesus could be multiplied, and it would be fitting that, in light of the Spirit, everyone should try to exercise their memory.

Jesus passed on to his disciples the commandment of love and bestowed upon them the gift of peace: "I leave you peace; I give you my peace. Not as the world gives it do I give it to you." (v. 27). Jesus speaks these words during a time when the Roman Empire is at peace; there are no wars, and all peoples are subject to Rome. Yet this is not the peace he promises. This is the world's peace, based on the strength of legions, not on justice. It is the peace that condones slavery, marginalization, the oppression of the defeated, and the hubris of the powerful. The peace promised by Jesus is realized when new relationships are established among people and when the desire to compete, dominate, and be first gives way to serviceand selfless love for the last. Christian communities are called to be where everyone can witness the beginning of this peace.

The last part of the passage (vv. 28-29) is somewhat enigmatic: it is not easy to understand why the disciples should rejoice at Jesus' departure and why he claims that the Father is more significant than he is. Let us begin to explain this joy. First, note that it is experienced only by those who ‘love’ Jesus. "If you loved me" means: ‘If you were attuned tomy feelings and shared my thoughts and plans, you would rejoice because I am about to fulfill the mission entrusted to me by the Father.’ The Master's death frightens the disciples because the Spirit has not yet enlightened them; they do not understand that his act of immense love will initiate a new world characterized by ‘his peace.’

The language used by the rabbis explains their affirmation regarding Jesus' inferiority about the Father. They spoke of superiority and inferiority to differentiate between the one sent and the one who sent him. While he is in the world and has not completed his mission,until he returns to the Father, Jesus is referred to as ‘the inferior,’ meaning the one sent by the Father.