Feet washing and Happy Easter

Jesus washed their feet in the middle of the meal! (Anne Marie)

John 13 Jesus Washes the Disciples' Feet

----- Forwarded Message ----
From: Anne Marie . . . >
To: Donald . . . .
Sent: Sun, 24 April, 2011 8:12:59
Subject: Feet washing and Happy Easter.

Here are some thoughts and a moving note from Sr Melissa who serves in AFRICA.

I am remembering a talk from someone a long time ago about their service to the homeless.  All of their ministry was focused on washing the feet of those who came into the centre and making sure they had clean socks and comfortable shoes.  I wish I could remember who it was.

1.    
In biblical times it was prescribed that the host of a banquet was to provide water (and a basin) so that his guests could wash their hands before sitting down to table. Although a host might also provide water for travelers to wash their own feet before entering the house, the host himself would not wash the feet of his guests. According to the Talmud the washing of feet was forbidden to any Jew except those in slavery.

2.    
In the controversies between Hillel and Shammai (cf. Shabbat 14a-b) Shammai ruled that guests were to wash their hands to correct "tumat yadayim" or "impurity of hands" (cf. Ex 30, 17 and Lv 15, 11). Priests were always to wash their hands before eating consecrated meals. The Pharisees held that all meals were in a certain sense "consecrated" because of table fellowship.

3.    
Jesus' action of washing the feet of his disciples was unusual for his gesture went beyond the required laws of hospitality (washing of hands) to what was, in appearance, a menial task. The Lord's action was probably unrelated to matters of ritual purity according to the Law.

Washing of Feet: After the homily on Holy Thursday, we imitate our master in the washing of feet. This ritual reminds us that our baptismal commitment means we are to be servants of one another. In the time of St. Ambrose in Milan, those who were baptized also had their feet washed, because of Jesus' words to Peter: "Whoever has bathed has no need except to have his feet washed" (Jn 13:10). Many scholars have seen a baptismal reference in those words.

Published: 24 April 2011
By: Sr Melissa Dwyer FdCC

Canossian Sister Melissa Dwyer with children from her village in Malawi

"If I then, your Lord and Master, have washed your feet, you must wash each other's feet. I have given you an example so that you may copy what I have done to you."
- John 13:14-15

ONE of my favourite scripture passages has always been the story of the washing of the feet.

I think it's my favourite because it's a huge challenge from Jesus.

Many times when I reflect on this passage, I'm able to find myself as the Peter figure - having Jesus washing my feet and feeling ashamed that the Master, the one I love so much, is bending to wash my dirty feet.

Then comes the invitation from Jesus, to go and wash the feet of others with the same unconditional love with which He has washed mine.

I remember a few years ago on Holy Thursday night during Mass at St Stephen's Cathedral in Brisbane, Archbishop John Bathersby washed my feet.

This moment still remains with me as a big invitation to go and do likewise.

Yet for some reason this Lenten season, I have been looking at the feet of others while reflecting on this scripture passage.   

I was struck the other day as I sat in church behind a poor woman.

She had only one shoe and it was nearly finished. And her feet were really, really dirty from walking the dusty roads.

I watched as she went for communion with her one shoe. I watched as she came back with her dirty feet.

And it was like Jesus was reminding me powerfully, these are the feet you have to wash.

As I pondered how to wash the feet of this woman without her thinking I was crazy, I realised that it sometimes only takes a smile to serve others.

I couldn't speak with her because of the language; I couldn't pretend to understand her suffering; to try to give her something would have been far too condescending. So I just smiled.

And I hope this was enough.  . . . .  

Sent from my iPad

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--- Forwarded Message ----
From: William . . . .
To: Donald . . . .

Sent: Saturday, 23 April 2011, 16:01
Subject: Fw: [Blog] Washing of the feet... at what juncture

Dear Father Donald,

I am caught up in Anne Marie's question, and having looked through various commentaries and texts, I come upon some interesting interpretations which I detail below. And without a knowledge of Greek I find the text of John 13:2 so variably translated. The only approach that I can manage with regard to the Greek text is in Bagster's 'The Englishman's Greek New Testament' literal translation: "And supper taking place..." which simply sets the scene! From my meandering I come away with the feeling that the washing of the feet followed the conversation at the table - whether before, during, or after the supper - rather than by way of convention, or rather lack of convention.

An interesting excursion, as always when you open up a text in your Blog!

With my love in Our Lord,

William

________

Nelson: "What was striking was that Jesus did it during, not before, the meal....The washing may follow the dispute on precedence (Luke 22:24-30)

I pondered upon this and looked up the reference in Luke: following on from the institution of the Eucharist and the questioning as to which disciple was to betray him...24 "A dispute also arose among them as to which one of them was to be regarded as the greatest". to which Jesus gave answer, concluding  27 "For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves." This makes me wonder - was His action not then to rise from the table to demonstrate this to them? 

________

NIV: "A menial task, normally performed by a servant. On this occasion there was no servant and no-one else volunteered. Jesus' action was during the meal, not upon arrival, done deliberately to emphasise a point. It was a lesson in humility, but it also set forth the principle of selfless service... John alone tells of this incident, but Luke says that in rebuking the disciples over a quarrel concerning who would be the greatest, Jesus said, "I am among you as one who serves" (Luke 22:27).

This again makes me wonder - was this action a reaction to the conversation that took place during the meal? 

________

NJB: verse 2 "They were at supper": variant of verse 2: "Supper was over"

This might contradict the above considerations if the Greek translation of 'during the meal' reads 'supper was over".

But this still makes me wonder if the washing of the feet followed the conversation rather than convention / lack of convention.

________

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----- Forwarded Message ----
From: Donald . . .
To: Anne Marie . . .
Sent: Sat, 23 April, 2011 19:35:51
Subject: Fw: [Blog] Washing of the feet... at what juncture Fwd RELAY

Dear Anne Marie,

Busy, busy Sacristan and and on to 10.30 on with Vigil with Blessing of the Easter Fire.

For the moment, our friend William, has picked up the baton of the Relay race on Supper feet washing.

Have a happy Vigil of the Resurrection and love to all.

Donald  
PS. Easter Tuesday, just chasing the Relay Race of Supper Washing of Feet John 13:2

PPS. William also "Bringing it altogether.  

<< John 13:2 >> John 13:2 Biblos Interlinear Bible

---

2   2532 2   CONJ 2   καὶ 2   kai 2   And

1173 N-GSN δείπνου deipnou supper

1096 V-PMP-GSN γινομένου ginomenou having occurred

Jesus Washes the Disciples' Feet

John 13:2

2And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; 

Commentary on the Bible, by Adam Clarke, [1831], at sacred-texts.com 

And supper being ended - Rather, δειπνου γενομενου, while supper was preparing. To support this new translation of the words, it may be remarked that, from John 13:26, John 13:30, it appears that the supper was not then ended: nay, it is probable that it was not then begun; because the washing of feet (John 13:5) was usually practised by the Jews before they entered upon their meals, as may be gathered from Luke 7:44, and from the reason of the custom. I think that John wrote, not γενομενου, but γινομενου, as in BL. Cant. and Origen, which latter reading is approved by several eminent critics, and should be translated as above. By the supper I suppose to be meant, not only the eating of it, but the preparing and dressing of it, and doing all things necessary previously to the eating of it. The devil had, before this time of the supper, put it into Judas's heart to betray his Master. SeeMatthew 26:14, etc.; Mark 14:10, Mark 14:11; and Luke 22:3, etc. See also Bishop Pearce, from whose judicious commentary the preceding notes are principally taken.

Calmet observes that John, designing only to supply what was omitted by the other evangelists, passes over all the transactions of the Tuesday, Wednesday, and Thursday, before the passion, and at once goes from Monday evening to Thursday evening. It is remarkable that St. John says nothing about the institution of the holy sacrament, which Matthew, Matthew 26:26, etc., Mark, Mark 14:22, etc., and Luke, Luke 22:19, etc., describe so particularly. No other reason can be assigned for this than that he found it completely done by the others, and that he only designed to supply their defects.

The devil having now put it into the heart - Judas formed his plot six days before this, on occasion of what happened at the house of Simon the leper: see Matthew 26:14. Calmet.

Joh 13:2 -

During supper (deipnou ginomenou). Correct text, present middle participle of ginomai (not genomenou, second aorist middle participle, “being ended”) genitive absolute. Joh_13:4 shows plainly that the meal was still going on. (Robertson’s Word Pictues)

Joh 13:2 -

Supper being ended (δείπνου γενομένου)

The most approved reading is γινομένου, the present participle, denoting while a supper was in progress. Hence Rev., rightly, during supper. The A.V. is wrong, even if the reading of the Received Text be retained; for in Joh_13:12 Jesus reclined again, and in Joh_13:26, the supper is still in progress. It should be, supper having begun, or having been served. It is important to note the absence of the definite article: a supper, as distinguished from the feast, which also is designated by a different word. (Vincent’s Word Studies).

JOHN 13

Parallel

NJB	NRSV	KJV+TVM	UPDV
2 They were at supper, and the devil had already put it into the mind of Judas Iscariot son of Simon, to betray him.	2 The devil had already put it into the heart of Judas son of Simon Iscariot to betray him. And during supper	2  And2532 supper1173 being ended1096 [5637], the devil1228 having now2235 put906 [5761] into1519 the heart2588	2 And during supper, the devil having already put into the heart of Judas [the son] of Simon Iscariot, to betray him,

Young's Literal Translation
And supper being come, the devil already having put it into the heart of Judas of Simon, Iscariot, that he may deliver him up,

ΚΑΤΑ ΙΩΑΝΝΗΝ 13:2 Greek NT: Westcott/Hort with Diacritics
καὶ δείπνου γινομένου τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης,

ΚΑΤΑ ΙΩΑΝΝΗΝ 13:2 Greek NT: Greek Orthodox Church
καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν Ἰούδα Σίμωνος Ἰσκαριώτου ἵνα αὐτὸν παραδῷ,

ΚΑΤΑ ΙΩΑΝΝΗΝ 13:2 Greek NT: Tischendorf 8th Ed. with Diacritics
καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης,

   

John 13:2 Hebrew Bible
ויהי אחרי החל הסעודה והשטן נתן בלב יהודה בן שמעון איש קריות למסרו׃

Latin: Biblia Sacra Vulgata
et cena facta cum diabolus iam misisset in corde ut traderet eum Iudas Simonis Scariotis

Cross of Good Friday

----- Forwarded Message ----

From: Andy . . .
To: Donald . . .
Sent: Sun, 24 April, 2011 19:50:06
Subject: 

Hi Donald, 

Happy Easter.  This is an extract from our parish web site www.stbernadetteserskine.org

" The veneration of the Cross on Good Friday saw a large new cross used for the first time. It is good to have the symbol of the suffering Christ as well as that of the glorified Christ before us. (My sincere thanks must go to parishioner Gerry . . . who made the cross. It is poplar wood and made from a tree from Greyfriars church in Edinburgh . The figure of Christ on the cross came from Hayes and Finch. The cross is pictured on the parish website.)"

Andy . . . 

Erskine Easter Sanctuary

http://www.stbernadetteserskine.org/

Andy Warhol (1928-1987) blue crosses - on black plane - randomness - variety of trials

Pick up your cross

Illustration: Crosses (c. 1981-1982),
Andy Warhol (1928-1987),

Andy Warhol Museum, Pittsburg, Pennsylvania, USA.

Text: Fr. Michael Morris, O.P.
MAGNIFICAT Holy Week 2011

Two of the most important Christian images in iconography:
the Last Supper and the cross. 

THE SEEDS OF FAITH, when planted early, can yield a late but rich harvest in the most unusual places. Andy Warhol, the King of Pop Art, the enfant terrible of Manhattan night life, a passive yet cunning recorder of all those clamouring for glamour, fame and fortune in this vale of tears, had a spiritual side that was largely unknown to the public. While the secular press would never admit that piety can still flourish among world-weary sophisticates, it is known that Warhol regularly visited his parish church in New York. St. Vincent Ferrer, that he sat there praying in the shadows, frequently worked for the poor at a soup kitchen, financed a nephew's seminary education, and cherished the Ruthenian Catholic memories of his childhood in Pittsburg. After nearly dying from gunshot wounds inflicted by a deranged member of his creative circle, Warhol embarked on a new quest in the last years of his life, reinterpreting for a contemporary audience two of the most important Christian images in iconography: the Last Supper and the cross. It is that latter symbol on which one might appropriately reflect during this Holy Week, for in all its simplicity it holds within it a multitude of sublime meanings.

In ancient times, before Christ, the cross was already imbued with a holy symbolism that permeated art and ritual. The Egyptians saw it as an emblem of the Four Elements (Earth, Fire, Water and Air). It was also a symbol of well-being and the life to come. In pre-Christian Scandinavia, the cross was seen as a symbol of worship and nothing less than the hammer of the sky god Thor. Druidic sanctuaries were often built in the form of a cross. The long base signified the path of life for the living; the three short arms radiating from it represented the three states of the spirit world, a pre-Christian equivalent of heaven, hell, and purgatory. The Hebrews took the blood of the paschal lamb and sprinkled it upon their lintels and doorposts in the form of a cross so that the Angel of Death would pass them by on that first Passover in Egypt. When the blood of a sacrificial animal was sprinkled on objects or people it was likewise done in the form of a cross. Some of these prefigurative gestures were instituted more than a thousand years before the Lamb of God, both priest and victim, was offered up for our redemption on Calvary. As the late Jesuit historian Cardinal Danielou explains it, Christ came not to abolish these ancient practices, but rather to purify them and bring them to the perfection of truth.

In art, a bold red cross on a field of white marks the Banner of the Resurrection. Christ is depicted holding it as he rises from the tomb or liberates those souls held captive in the underworld. From Constantine to the Crusades, the cross has also been used as a symbol of conquest. The glorious cross of the Second Coming is the sign of the Son of Man, the Risen Christ. As part of the "Arma Christi" it is ensign of the Saviour, the trophy of his redemptive passion and death. The cross was invented as an instrument of torture. But through Christ that suffering was transformed into the promise of resurrection. Through Christ the gibbet of death was transformed into a sceptre of dominion. When depicted as the Salvador Mundi, Christ raises his right hand in blessing and in his left he holds an orb surmounted by the cross.

An old belief held that the wood of the cross could restore the dead to life, as it had been traced to a seedling taken from the Tree of Life in Eden. Wood itself has salvific associations. The Tree of Life was wood. Noah's Ark was made of wood. The rod from which Moses parted the sea and struck water from the rock was wood. The pole on which the brazen serpent hung was wood.

In Byzantine legend the cross was a bridge or ladder by which human souls could climb toward God. Saint Irenaeus saw the cross as the purpose for the Incarnation:
"He was made flesh and nailed to the cross in a manner whereby he took the universe to himself." Likewise, Saint Cyril of Jerusalem wrote: "God stretched out his arms upon the cross to embrace the furthest bounds of the world, making Golgotha the true pole of the earth." In his Apologia, Saint Justin Martyr listed all the things he could think of that are shaped like a cross, reflections of the divine sign, from flying birds to the mast of a ship, from ploughs to anchors.

The cross contains a sacred geometry that can symbolise the Two Great Commandments. Its vertical beam reminds us to love God wholeheartedly while the horizontal beam bids us to love our neighbour as we love ourselves. The cross can also reflect the three theological virtues. In the earth the foot of the cross was well lodged. That signifies the firm foundation of Faith. The upper end of the cross represents Hope rising heavenward. The crossbeam is Love, for it embraces all, even one's enemies. This "axis mundi" becomes a sacred pole enveloping the three realms of creation:
Heaven, Earth and Hell. It has also been called the umbilical cord of the cosmos, representing intervention, mediation and communication between God and man.

Warhol's composition looks penitential with its blue crosses spread haphazardly on a black plane. Its randomness can represent the variety of trials each one of us must bear in life. Every life is filled with crosses, and if one wishes to obey the mandate given by the Saviour, we will pick one up and follow him.   

To view this masterpiece
in greater detail
www.magnificat.com

Easter Message from Jerusalem Church Leaders

Posted: Sunday, April 24, 2011

Church of the Holy Sepulchre, Jerusalem Alleluia!  Christ is Risen.  He is Risen Indeed.  Alleluia! We, the Heads of Churches of the Holy City of Jerusalem bring you our greetings  and our joy in the celebration of the Resurrection of our Lord and Saviour Jesus Christ. Christians find their joy is secure in the hope of the promise of eternal life  which our Lord has won for all who believe.  However, when we in Jerusalem, the  city of redemption, see the suffering of our Christian brothers and sisters in  Egypt, Iraq and elsewhere in our region our joy becomes more solemn. We find  sadness competes with the joy of Easter as we witness the violence which has erupted in the face of peaceful demonstrations by people throughout the Arab world these past months. We Christians are watching in prayer the developments in the Middle East. We  also pray that the reforms would lead to modern civil society where freedom of  expression, freedom of religion, human rights – including the rights of those  who are considered being a minority in numbers – are respected. We call upon all  people of faith and good will to pursue peace while at the same time we  recognize that peace cannot be bought at the price of silence and submission to  corruption and injustice. The violence, when it erupts, reminds us that the cross of Christ is ever  present for the faithful followers of the Prince of Peace.  The crucifixion is an ongoing reality for many of our clergy and people who continue to seek to live with mutual understanding and co-operation with their neighbors.  We urge all Christians to pray for reconciliation among people in the Holy Land,  where the deteriorating situation makes peace and justice seem further away than ever before. We ask the Churches around the world to stand with us in giving voice to those who are silenced, in breaking down walls that separate us from one another and in building bridges of goodwill between people. We pray for the leaders of the nations, and for those who demonstrate for  change, to use wisdom and their best judgment to serve the needs of their people  and to promote peaceful solutions to change for a better future for all of God's children.  Our Lord died for the sins of the whole world that all people will see in his example how violence only leads to death and destruction.  In his resurrection we experience his victory over violence and death and we embrace a vision of the future in which all people live together in harmony. This vision gives us hope to renew our faith in the face of despair. Christians all over the world celebrate the victory over death which is ours as a gift from God who has compassion and mercy for all of his creation.  We share our joy in  the resurrection with you.  The cross is ever before us day by day and the cross  is empty.  New life has come.  Christ is risen.  We are risen.  Alleluia. Source ICN Thanks be to God. +Patriarch Theophilos III, Greek Orthodox Patriarch +Patriarch Fouad Twal, Latin Patriarch +Patriarch Torkom II Manoogian, Armenian Apostolic Orthodox Patriarch +Fr. Pierbattista Pizzaballa, ofm, Custos of the Holy Land +Archbishop Anba Abraham, Coptic Orthodox Patriarch, Jerusalem +Archbishop Swerios Malki Murad, Syrian Orthodox Patriarch +Archbishop Joseph-Jules Zerey, Greek-Melkite-Catholic Patriarch +Archbishop Abouna Matthias, Ethiopian Orthodox Patriarch +Archbishop Paul Sayyah, Maronite Patriarchal Exarch +Bishop Suheil Dawani, Episcopal Church of Jerusalem and the Middle East +Bishop Munib Younan, Evangelical Lutheran Church in Jordan and the Holy Land +Bishop Pierre Malki, Syrian Catholic Patriarchal Exarch +Fr Rafael Minassian, Armenian Catholic Patriarchal  Exarch

Pope Benedict’s Urbi et Orbi message

Urbi et Orbi
http://www.newsflash.org/2004/02/hl/hl109587.htm 
Posted: Monday, April 25, 2011 12:05 am   

Pope Benedict: Urbi et Orbi message    'In resurrectione tua, Christe, coeli et terra laetentur! In your resurrection, O Christ, let heaven and earth rejoice!'  Dear Brothers and Sisters in Rome and across the world, Easter morning brings us news that is ancient yet ever new: Christ is risen! The echo of this event, which issued forth from Jerusalem twenty centuries ago, continues to resound in the Church, deep in whose heart lives the vibrant faith of Mary, Mother of Jesus, the faith of Mary Magdalene and the other women who first discovered the empty tomb, and the faith of Peter and the other Apostles. Right down to our own time - even in these days of advanced communications technology - the faith of Christians is based on that same news, on the testimony of those sisters and brothers who saw firstly the stone that had been rolled away from the empty tomb and then the mysterious messengers who testified that Jesus, the Crucified, was risen. And then Jesus himself, the Lord and Master, living and tangible, appeared to Mary Magdalene, to the two disciples on the road to Emmaus, and finally to all eleven, gathered in the Upper Room. The resurrection of Christ is not the fruit of speculation or mystical experience: it is an event which, while it surpasses history, nevertheless happens at a precise moment in history and leaves an indelible mark upon it. The light which dazzled the guards keeping watch over Jesus’ tomb has traversed time and space. It is a different kind of light, a divine light, that has rent asunder the darkness of death and has brought to the world the splendour of God, the splendour of Truth and Goodness. Just as the sun’s rays in springtime cause the buds on the branches of the trees to sprout and open up, so the radiance that streams forth from Christ’s resurrection gives strength and meaning to every human hope, to every expectation, wish and plan. Hence the entire cosmos is rejoicing today, caught up in the springtime of humanity, which gives voice to creation’s silent hymn of praise. The Easter Alleluia, resounding in the Church as she makes her pilgrim way through the world, expresses the silent exultation of the universe and above all the longing of every human soul that is sincerely open to God, giving thanks to him for his infinite goodness, beauty and truth. “In your resurrection, O Christ, let heaven and earth rejoice.” To this summons to praise, which arises today from the heart of the Church, the “heavens” respond fully: the hosts of angels, saints and blessed souls join with one voice in our exultant song. In heaven all is peace and gladness. But alas, it is not so on earth! Here, in this world of ours, the Easter alleluia still contrasts with the cries and laments that arise from so many painful situations: deprivation, hunger, disease, war, violence. Yet it was for this that Christ died and rose again! He died on account of sin, including ours today, he rose for the redemption of history, including our own. So my message today is intended for everyone, and, as a prophetic proclamation, it is intended especially for peoples and communities who are undergoing a time of suffering, that the Risen Christ may open up for them the path of freedom, justice and peace. May the Land which was the first to be flooded by the light of the Risen One rejoice. May the splendour of Christ reach the peoples of the Middle East, so that the light of peace and of human dignity may overcome the darkness of division, hate and violence. In the current conflict in Libya, may diplomacy and dialogue take the place of arms and may those who suffer as a result of the conflict be given access to humanitarian aid. In the countries of northern Africa and the Middle East, may all citizens, especially young people, work to promote the common good and to build a society where poverty is defeated and every political choice is inspired by respect for the human person. May help come from all sides to those fleeing conflict and to refugees from various African countries who have been obliged to leave all that is dear to them; may people of good will open their hearts to welcome them, so that the pressing needs of so many brothers and sisters will be met with a concerted response in a spirit of solidarity; and may our words of comfort and appreciation reach all those who make such generous efforts and offer an exemplary witness in this regard. May peaceful coexistence be restored among the peoples of Ivory Coast, where there is an urgent need to tread the path of reconciliation and pardon, in order to heal the deep wounds caused by the recent violence. May Japan find consolation and hope as it faces the dramatic consequences of the recent earthquake, along with other countries that in recent months have been tested by natural disasters which have sown pain and anguish. May heaven and earth rejoice at the witness of those who suffer opposition and even persecution for their faith in Jesus Christ. May the proclamation of his victorious resurrection deepen their courage and trust. Dear brothers and sisters! The risen Christ is journeying ahead of us towards the new heavens and the new earth (cf. Rev 21:1), in which we shall all finally live as one family, as sons of the same Father. He is with us until the end of time. Let us walk behind him, in this wounded world, singing Alleluia. In our hearts there is joy and sorrow, on our faces there are smiles and tears. Such is our earthly reality. But Christ is risen, he is alive and he walks with us. For this reason we sing and we walk, faithfully carrying out our task in this world with our gaze fixed on heaven. Happy Easter to all of you! Source: VIS

Easter Sunday, the Resurrection of the Lord

SUNDAY, 24 APRIL 2011

Easter Blessings

Man's resistance to death becomes evident: somewhere - people have constantly thought - there must be some cure for death.

Sooner or later it should be possible to find the remedy not only for this or that illness, but for our ultimate destiny - for death itself.

Surely the medicine of immortality must exist.

Today too, the search for a source of healing continues ...

What would it really be like if we were to succeed, perhaps not in excluding death totally, but in postponing it indefinitely, in reaching an age of several hundred years? Would that be a good thing? Humanity would become extraordinarily old; there would be no more room for youth.

Capacity for inno­vation would die, and endless life would be no paradise, if anything a condemnation.

The true cure for death must be different.

It cannot lead simply to an indefinite prolongation of this current life.

It would have to transform our lives from within.

It would need to create a new life within us, truly fit for eternity: it would need to transform us in such a way as not to come to an end with death, but only then to begin in fullness.

What is new and exciting in the Christian message, in the Gospel of Jesus Christ, was and is that we are told: yes indeed, this cure for death, this true medicine of immortality, does exist.

It has been found.

It is within our reach.

In baptism, this medicine is given to us.

A new life begins in us, a life that matures in faith and is not extinguished by the death of the old life, but is only then fully revealed ...

Indeed, the cure for death does exist.

Christ is the tree of life, once more within our reach.

If we remain close to him, then we have life ...

Hence, Paul can say to the Philippians: "Rejoice in the Lord always, again I will say, rejoice!" (Ph 4: 4).

Joy cannot be commanded.

It can only be given.

The risen Lord gives us joy: true life.

We are already held for ever in the love of the One to whom all power in heaven and on earth has been given (d.

Mt 28: 18).

In this way, confident of being heard, we make our own the Church's Prayer over the Gifts from the liturgy of this night: Accept the prayers and offerings of your people.

With your help may this Easter mystery of our redemption bring to perfection the saving work you have begun in us.

Pope Benedict XVI
MAGNIFICAT Missalette P.250