By your help, we beseech you, Lord our God, may we walk eagerly in that same charity with which, out of love for the world, you Son handed himself over to death. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.
“We wish to see Jesus” (Jn 12:21)
“We wish to see Jesus” (Jn 12:21)
Concerning this request, what did Jesus say and do at the time? It does not emerge clearly from the Gospel whether any meeting took place between those Greeks and Jesus. Jesus takes a much longer view. The essence of his response to those people’s request is this: “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (Jn 12:24). In other words: what matters here is not a brief conversation with one or two people who then return home. I will come, like a grain of wheat that has died and is risen, in a manner that is totally new and beyond the limits of the moment, to encounter the world of the Greeks. Through the resurrection, Jesus surpasses the limits of space and time. As the Risen One, he is journeying towards the vast horizon of the world and of history. Yes indeed, as the Risen One he goes to the Greeks and speaks with them, he shows himself to them in such a way that they who are far away become near, and it is in their language, in their culture, that his word is carried forward in a new way and understood in a new way – his Kingdom comes. Thus we can recognize two essential characteristics of this Kingdom. The first is that it comes by way of the cross. Since Jesus gives himself completely, then as the Risen One he can belong to all and become present to all. In the holy Eucharist, we receive the fruit of the grain of wheat that died, the multiplication of the loaves that continues to the end of the world and throughout all time. The second characteristic is this: his Kingdom is universal.
The ancient hope of Israel is fulfilled: this David's kingship no longer has boundaries. It extends “from sea to sea” – as the prophet Zechariah says (9:10) – in other words, it embraces the whole world. Yet this is possible only because it is not a kingship of political power, but is based solely on the free adherence of love – a love which, for its part, is a response to the love of Jesus Christ who gave himself for all. I think that above all we must learn these two things over and over again – universality and catholicity. This means that no-one can propose himself, his culture, his generation and his world as an absolute.
It means that we all have to accept one another, renouncing something of ourselves. Universality includes the mystery of the cross – going beyond ourselves, obeying the communal word of Jesus Christ in the communal Church. Universality is always a transcending of ourselves, a renunciation of something that is ours. Universality and the cross go together. Only thus is peace created. The saying about the grain of wheat that dies is still located within Jesus’ response to the Greeks, in fact it is his response.
Then, however, he goes on to formulate once again the fundamental law of human existence: “He who loves his life loses it, and he who hates his life in this world will keep it for eternal life” (Jn 12:25). In other words, the one who wants to have his life for himself, living only for himself, keeping everything to himself and exploiting all its possibilities – is actually the one who loses his life. Life becomes boring and empty. Only by self-abandonment, only by the disinterested gift of the “I” in favor of the “you”, only in the “yes” to the greater life, the life of God, does our life also become broad and great. Thus this fundamental principle established by the Lord is ultimately identical to the principle of love. Love, in fact, means letting go of oneself, giving oneself, not wanting to possess oneself, but becoming free from oneself: not retiring into oneself – (what will become of me?) – but looking ahead, towards the other – towards God and towards the men that he sends to me. And once again, this principle of love, which defines man’s path, is identical to the mystery of the cross, to the mystery of death and resurrection that we encounter in Christ... perhaps it is relatively easy to accept this as the fundamental great vision of life. In practice, however, it is not a question of simply recognizing a principle, but of living according to the truth that it contains, the truth of the cross and resurrection. Hence, once again, a single great decision is not enough.
It is certainly important, it is essential to dare to take the great fundamental decision once, to dare to utter the great “yes” that the Lord asks of us at a certain moment of our lives. But the great “yes” of the decisive moment in our life – the “yes” to the truth that the Lord puts before us – must then be won afresh every day in the situations of daily life when we have to abandon our “I” over and over again, placing ourselves at the Lord’s disposal when deep down we would prefer to cling to our “I”.
An upright life always involves sacrifice, renunciation. To hold out the promise of a life without this constant re-giving of self, is to mislead. There is no such thing as a successful life without sacrifice. If I cast a glance back over my whole life, I have to say that it was precisely the moments when I said “yes” to renunciation that were the great and important moments of my life for the courage to embrace the world in the name of Christ.
Let us pray
Father in heaven, the love of your Son led him to accept the suffering of the cross that his brothers might glory in new life. Change our selfishness into self-giving. Help us to embrace the world you have given us, that we may transform the darkness of its pain into the life and joy of Easter. Grant this through Christ our Lord. Amen. P. Benedict VXI
Let us receive the sublime treasure of the revealed word.