The reading from the book of Chronicles shows the difference between the Word of God and the actions of the people and the leaders. Just as the cry against their oppression in Egypt had risen to heaven, provoking a response of liberation; so also the outcry caused by infidelity, the disdain of the Lord’s word and the mocking of the prophets in every generation, reached God and provoked anger and destruction. The consequences are disastrous for the Kingdom of Judah which will suffer the Babylonian invasion, as cruel for those who were left in Israel as it was for those who were deported to Babylon. Nevertheless, God’s mercy surfaces as always, and out of the destruction becomes the foundation upon which is raised the new People of God. The final words confirm the freedom to participate or not in the reconstruction. All of us who feel we are part of the people of God are invited to turn to God’s word. Those who choose God can be sure that they will never again be alone, for God will be with them.

 

The second reading, from the letter to the Ephesians, is a hymn to the mercy and the generous love of God. Mercy rescues us from sin and death and returns us to life in Jesus, saves us through grace and raises us up to be seated next to him. The proof of divine mercy is given us through Jesus himself. The effectiveness of mercy is measured in two dimensions: grace and faith. Both are pure gifts of God. The only thing we can boast of is the love which God has for us. The fact that we do not save ourselves by our own works doesn’t mean the works don’t mean anything to God. Our good works don’t determine the grace of God, but once we become laborers in the Kingdom, “by our works they will know us.”

 

Jesus is the fruit of the love God has for people, but when Jesus assumes his mission in the Kingdom and is asked by the disciples of John whether he is the Messiah or not, his answer refers to the works done for the blind, the lame, the poor. Faith justifies us before God and works allow us to be missionaries of the Kingdom.

 

Today’s gospel forms part of the dialogue between Jesus and Nicodemus, and has as its central theme the place of faith and works in achieving eternal life. Just as when Moses lifted the serpent it was necessary to look up at it to be cured, so one must believe in Christ raised and exalted by the Father to attain eternal life. Belief in the plan of God is synonymous with life, because God himself shows his love, giving up his son so that we can have «life in abundance» (Jn 10, 10). Many Christian groups have understood the centrality of life in the Christian design, to the point that all pastoral planning seems like a fundamental «choice of the God of Life and of life for the people». Where there are Christians, Life must flourish. Sadly, history shows us that it has not always been thus. Guilt for many deaths is part of our Christian heritage; for some of these crimes Pope John Paul II begged pardon during the last Jubilee Year. We continue to find it hard to understand how some who call themselves Christian can be capable of participating and contributing to political, economic, or whatever other kinds of projects that do not benefit human and ecological life.

 

The last part of the gospel explains that the presence of Jesus in the world is to be the source of salvation and not of condemnation. Jesus extends his hand to us to offer us light to rescue us from darkness. We are free to accept the light or not. To accept it means to move into the arena of works and concrete actions. This means that we must work according to the truth and inspiration of God. How do we do that? There’s no doubt that the panorama of today’s world presents us with a light/darkness division that is more and more vague.

 

Let us take advantage of this Lenten season to examine how much of light and shadow there is in our lives, in our families, and in our communities in general. How much of light and shadow is there in the social organizations we participate in or which are present in our communities? How much of light and shadow is there in the leaders and policies of our government?

 

If we want to be at Jesus’ side, we must become traveling lights which rescue those around us who live in darkness, and, at the same time, unmask those activities which keep us in the darkness of injustice and poverty. On various occasions and in various places, to be light involves great risks, but it is a greater risk not to take the risk, and to condemn ourselves to the worst of all darkness, being far from the light of Christ.

 

For personal consideration:

Nicodemus approached Jesus. He was moved by curiosity, the desire to hear some special word, the revelation of some dark secret. Why do I want to approach Jesus? Better yet, do I want to approach Jesus? Do I want to be with him?

Nicodemus waits for night before seeking Jesus. It was evident that he was afraid to be seen and denounced to those Jews who for their own interests did not accept the Galilean. Do we have the same fear of being discovered to be followers of Jesus? Followers of Jesus in a real and concrete sense, fighting for justice and for truth?

 

For the group’s consideration:

- The first reading is the end of the second book of Chronicles of the Old Testament. It is a good summary of the interpretative outline of history done by the biblical editors and by the people themselves. But can we ourselves accept it easily today? What difficulties does it present to us? What are these difficulties due to? How can we reconcile these difficulties and these responses with the fact that we consider the biblical texts to be “revealed”? In what sense?

- Marcelo Barros (in a book for the Encuentro Intereclesial of CEBs of Brasil in 2000) explains how the Bible created a combination of many traditions, elements, categories, legends and symbols taken from the folk religions of the Near East, where the Bible is clearly situated. He points out that one symbol, the golden calf, is rejected but another, the bronze serpent, accepted into the Bible… Can you reflect on this matter?

- They preferred darkness to the light, because their works were evil … This text of the Gospel of John is completely attuned to modern studies: The structure of human understanding is such that the subject is part of the makeup of the cognitive experience, with its interests, prejudices, limitations… There is no such thing as a neutral or disinterested understanding, a «pure reason», an «objective truth»… In the ethical response we give to life, in the faith response (or no faith) we give to the challenges of reality, we are also moved–perhaps unconsciously- by our desire for light or for a darkness which will keep evil hidden. Comment.

- God sent the Son that the world might be saved by him; not condemned by him. But the fact is that often the Christian feels more judged than saved, and looks upon morality as an external duty, imposed like a burden more than a help... Why is this? If the Gospel is Good News and God’s will is purely for our salvation, what is wrong with this picture?

 

For the Prayers of the Faithful

-That our hearts may be illuminated by the light which comes from the hope of the weak and those marginalized by the system, we pray to God...

-That we may decide without delay to include in our daily life actions which, like those of Jesus, radiate light and solidarity, we pray to God...

-For those who have not known true suffering, structured injustice, global poverty, that they may open their eyes to the truth, we pray to God...

-For children and adults who continue to die “before their time”, for the “crucified peoples”, that we may be to them a sign and a promise of liberation, we pray to God...

-That our conduct may be correct and incorruptible, in such a way that we will not fear the truth nor prefer the shadows, we pray to God...

 

Community Prayer

All-loving God, Father and Mother of Humanity, in Jesus you have set before the world many signs, so that all men and women may be saved and brought to know the Truth; we are grateful to discover that you act for the good of all Humanity and lead all of us «by ways known only to you». This fills us with joy and confidence, which for us is certainly based on Jesus Christ, our brother, your chosen One.