THIRD SUNDAY OF EASTER – YEAR C
So much effort for nothing
In the Christian community, we develop ambitious pastoral programs; within the family,we utilize the latest psychological techniques to educate our children better, commit ourselves, and make plans. Yet, as we know, even the most commendable efforts do not always succeed. The child, enrolled with many sacrifices in the most prestigious Catholic school- swimming, music, and education by traditional religious canons- unexpectedly disappoints all expectations, claiming he has no ideals and only wishes to have fun. Why?
Something similar happened to us as it did to the seven disciples who, after Easter, went fishing. They were prepared, experienced, and willing individuals who worked all night, yet they caught nothing. Their efforts were in vain; they acted in darkness, lacking the light of the Risen Lord’s word.
Sometimes, this Word seems to present absurd guidelines, lacking any logic contrary to common sense: building a world of peace without violence, turning the other cheek, loving one's enemy, avoiding competition, and embracing poverty are suggestions as ridiculous as casting nets in broad daylight. Yet, the choice is between trusting to achieve results and worrying without accomplishing anything.
"Without You, Lord, without Your word, we can do nothing."
First Reading: Acts 5:27b-32.40b-41
From its earliest years, the Christian community faced opposition from the spiritual leaders of Israel, who condemned Jesus of Nazareth as a blasphemer. After his shamefuldeath, Annas and Caiaphas considered the case closed, especially since the disciples had shown no proof of courage; they had all rushed to escape.
A short time later, however, these disciples became fearless and organized themselves into a new, dangerous ‘sect’ that, like the Master, dared to challenge the undisputed religious authority of the people's leaders. One day, the latter decided to arrest the apostles and bring them before the Sanhedrin. After questioning them, the High Priest recalled the order he had given not to teach in the name of this man anymore and rebuked them: "You want to make the blood of this man fall on us" (vv. 27-28). Notice how Caiaphas avoids even uttering the name of Jesus; he refers to him as ‘this man.’
Unfazed, Peter boldly declares on behalf of everyone, "We must obey God rather than any human authority" (v.29). Jesus challenged the powerful, both political and religious, and the apostles also became a threat to the established authorities, leading to theirpersecution.
Christians can only be uncomfortable people. They have troubled and will always troublethose who defend unjust situations incompatible with the Gospel. They have disturbed and will always disturb those who seek to perpetuate intolerable traditions that harm the dignity of both men and women. They will not permit those who codify practices that violate individual rights to remain undisturbed.
The second part of the reading (vv. 30-32) features a concise discourse that encapsulates the entire Christian message regarding the resurrection. Peter draws a striking contrast between God's actions and those of the Jewish religious authorities. He declares, "God raised Jesus, whom you killed." God elevated the individual people condemned as a threatand an adversary of the established order as leader and savior.
Second Reading: Revelation 5:11-14
People cannot answer questions such as why pain, why some people in this world seemlucky while others, through no fault of their own, live unhappily, why an incurable disease strikes an innocent child, why wars, earthquakes, and catastrophes, why death, and what comes after death. People's existence on Earth feels shrouded in darkness; it seems like a mysterious book no one can decipher.
At the beginning of chapter 5 of Revelation, the author describes a solemn and majesticscene: the Lamb that has been sacrificed approaches the throne of God, takes the book from His right hand, and breaks its seals. The meaning of the vision is the following: the Lamb, who is Jesus, is the only one capable of opening the book that contains the answers to the most troubling questions of the human heart. He alone can provide meaning to the events of history, illuminating the various dramas and anxieties encountered.
At this point, the passage in our reading begins. The angels, all living beings, and all members of God's people, rejoicing and grateful to the Lamb who has illuminated the deepest mysteries of human life through his death and resurrection, join their voices in a song of jubilation. This praise, proclaimed by intelligent beings, is also joined by inanimate creatures (v.13).
The song of creation indicates that all creatures have been freed from the bondage of sin. When people used them for evil, they were enslaved, not fulfilling the purpose for which God made them. After the sacrifice of the Lamb transformed the hearts of men, they finally served the good. Redemption has also come for them, and they rejoice with joy.
Gospel: John 21:1-19
If we view this passage solely as the account of an event recorded by an eyewitness, specific difficulties cannot be overlooked. It is surprising, for instance, that after so many appearances of the Risen One, the disciples still do not recognize him. This encounter marksthe third time they have met him (v. 14), yet one distinctly feels they have never seen him before. Furthermore, it is unclear why they are astonished by the miraculous fish catch; Luke observes that they had already witnessed a similar episode when Jesus invited them to follow him and become fishers of people (Lk 5:1-11). Additionally, how is it that Peter and the other apostles were in Galilee and had returned to their everyday lives as fishermen? After Easter, did they not immediately and fully devote themselves to proclaiming the Gospel?
These challenges are valuable because they prompt us to question the literary genre of the text: we are not dealing with a news article but rather a theological work and the language used is biblical rather than journalistic. As a result, it isn't easy to ascertain what truly happened. The evangelist aims to convey that the apostles had an encounter with the Risen One, but more importantly, he seeks to instruct the Christians in his communities.
Last Sunday, he shared two manifestations of the Lord: one occurred on Easter Day in Thomas's absence, and the other occurred eight days later with Thomas present. We observed that John’s emphasis on the weekly rhythm encouraged Christians to recognize that the Risen Lord was in their midst each time they gathered on the Lord's Day to celebrate the Eucharist.
Unlike last week's Gospel, today's Gospel does not depict Jesus' apparition on a Sunday but on a weekday, while the disciples remain focused on their tasks. They have returned totheir daily routines. What do Christ's disciples do throughout the week, what mission have they been entrusted with, and how do they fulfill it? The evangelist addresses these questions by recounting a symbolic episode we will attempt to decode.
Let us begin with the occupants of the boat. There are seven of them, a number that signifies perfection and completeness. Peter and the other six represent the totality of the entire Christian community's disciples. This symbolism extends further, implying that within the identity of these disciples lies an image of the diverse types of Christians who, despite their limitations and shortcomings, still possess a right of citizenship in the Church: those who struggle with belief (Thomas), those who are somewhat fanatical (the two sons of Zebedee, who wished to call down fire from heaven against their opponents; Lk 9:54), those who have denied the Master (Peter), those tethered to the traditions of the past yet openand receptive to the signs of the times (Nathanael), and even anonymous Christians who remain unknown (the two nameless disciples).
The sea, as we have often noted, served as a symbol of all the forces that oppose humanity among the Israelites. If being submerged in water signifies being at the mercy of evil. Fishing represents the act of lifting oneself from this state of ‘non-life,’ liberating oneself from the forces of malevolence that entrap one in situations akin to death. Let us reflect onthe burdens that hinder us from living joyfully and from smiling: the lust for money, grudges, unrestrained passions, drugs, pornography, anxiety, haste, remorse, and fear...
It is clear what Jesus meant when he said to his disciples, "Follow me, and I will make you fish for people" (Mk 1:17). Here they are at work. Peter has returned to his occupation; he is physically fishing, but—in the theological language of the evangelist—it signifies the Church's apostolic mission dedicated to the liberation of people. In Matthew's Gospel, the kingdom of heaven is compared to a net thrown into the sea, which gathers all kinds of fish,and when it is complete, it is dragged ashore (Mt 13:47-48).
A night shrouded in darkness also carries a negative connotation. "If anyone walks in the night, he stumbles" (Jn 11:10); "whoever follows me will not walk in darkness" (Jn 8:12), Jesus said. At night, no one can act or orient themselves (Jn 9:4). Without light, the disciples' fishing cannot yield any results.
Not only is the light absent, but Jesus is also missing. Indeed, according to the evangelist John's symbolism, there is no light precisely because there is no Jesus, the light of the world (Jn 8:12). Peter and the others strive to the utmost in the mission entrusted to them, but they achieve nothing. They could understand the reason for their failure if they remembered the Master's words: "Without me, you can do nothing" (Jn 15:5).
They are alone, perhaps even feeling abandoned amid dangers and difficulties. They believe they must fulfill their mission as ‘fishers of people, ’ relying solely on their abilities and strength. They do not see Jesus; they fail to perceive his presence because their lack of faith clouds their vision. They cannot even recall his reassuring words: "I will not leave you orphans; I will return to you. The world will no longer see me, but you will see me" (Jn 14:18-19). The Lord is not in the boat—it is true—he is on the shore, having already reached dry land, which is the definitive state of the resurrected. Towards this land, the disciples also strive and will arrive.
Finally, dawn arrives (v.4), bringing with it a new day and the true light "that enlightens every person" (Jn 1:9), the light that "visits us from above, like the rising sun" (Lk 1:78). This light is Jesus, but only through faith can we see and recognize him as the Risen One. His voice is clear and easily heard; his words come from the shore and guide the disciples' actions.
Once they trust him, a miracle occurs: defying all human logic and reasonable expectations; they achieve an extraordinary result. John desires the Christians in his communities to understand that Jesus, while positioned on the ‘shore,’ symbolizing the glory of the Father, is always beside them, resonating daily with his voice, calling, speaking, andindicating what they must do.
The outcome of the church's mission is reflected in the extraordinary number of fish caught: 153. This figure holds symbolic significance, from 50 multiplied by three plus 3. For the Israelites, the number fifty represented all the people, while the number 3 symbolized perfection and completeness. Not a single fish escapes.
The meaning of this curious detail is as follows: the Christian community will successfully fulfill its mission of salvation. All people, all of humanity, will be liberated from the bonds of death that envelop, imprison, and lead them to ruin, similar to how the rushing waters of the sea drag down even the most skilled swimmer. Today's Gospel assures us that the disciples will succeed in this great endeavor because they continually allow themselves to be guided by the voice of the Risen Lord.
Peter pulls the net with the fish ashore. Jesus predicted, "When I am lifted from the earth, I will draw all to myself" (Jn 12:32). Here, he fulfills the promise through his disciples. None will escape the work of salvation carried out by his community. The net does not break despite the great quantity of fish. This seemingly trivial detail carries significant meaning: Peter maintains the unity of believers intact and firm despite their number and the resultingdiversity of cultures, ideas, and languages.
The banquet that concludes the miraculous catch story symbolizes the end of salvation history. Jesus awaits the disciples on dry land in heaven. He has fished with him (v. 9), the fruit of his work in this world. Let us recall, for instance, the ‘good thief’ he took with him to heaven (Lk 23:43).
Like the seven disciples on the Lake of Galilee, the entire Christian community is called to present fish, the fruit of apostolic work. Conversely, Jesus always offers bread freely; people do not bring it. This is the Eucharist- the bread that the Risen One breaks and desires all brothers and sisters to share until the complete and definitive union will fulfill the sacramental sign with Him and the Father.
The final part of the passage (vv. 15-19) describes Peter's mission. Throughout the story, this apostle has held a prominent position: he took the initiative to go fishing; afterrecognizing the Lord following the ‘disciple whom Jesus loved,’ he once again grasped the net full of large fish and, without breaking it, dragged it to the shore.
The symbolic significance of these details is undeniable: within the Christian community,the primacy—let's say—of ‘sensitivity’ belongs to the nameless disciple, while that of presiding over the apostolic work and the unity of the church undoubtedly belongs to Peter. Although he systematically arrives ‘late’ and often receives reproaches from Jesus, he remains a point of reference for the life of the Church. He is called to shepherd the Lord's flock.
The image of the shepherd does not evoke only positive resonances. Not everyone appreciates being compared to lambs, perhaps perceived as incapable of thinking and making responsible decisions. However, this is not the meaning of Jesus' words. He did not grant Peter the power to command, to issue orders as the shepherd does with the sheep,and even less the authority to create a privileged caste detached from the community of brothers and sisters. Peter—let us remember—was not immune to this temptation. He went so far as to reject the Master's gesture of washing his feet because he hoped to be the master of the flock one day.
By asking him to shepherd the flock, Jesus requires a complete conversion from him, necessitating a radical change in his thinking and acting. He desires to demonstrate a totalcapacity for love, surpassing all others. To feed means to nourish the brothers with the sustenance of the Word of life.
It will not be easy for Peter to understand and accept this proposal. For a long time, he will cling to his convictions and dreams. Only with the passing of the years, after many hesitations, will he come to a complete conversion. In today's Gospel, the conclusion of his journey following the Master is foretold. During the Passion, he did not dare to stay with Jesus. One day, however—he is told—he will find himself in a position to give his life; he will experience coercion, imprisonment ("others will gird you and carry you where you do not wish to go"), and ultimately, he will die on a cross ("you will stretch out your hands" Jn 21:18).
