On the third Sunday, the symbol of water dominated. Today, with the long narrative of healing-conversion of the man born blind (cf. Jn 9:1-41), we are confronted with the mystery of light. The context is the Jewish Feast of Booths, where God was thanked for the harvest and the messianic era was announced. In that day
the lustral water was drawn from the pool of Siloam, which was then poured onto the altar, and, in the evening, they lit the torches, which were then placed on the temple walls to illuminate the entire city. The water of Siloam, and light, are two elements that we find in our story. At Siloam Jesus reveals himself as the Messenger, a Christological title dear to the Fourth Gospel. Jesus comes from the Father (cf. Jn 3:13), speaks his words (cf. Jn 3:34), does his work (cf. Jn 4:34). He also proclaims himself as the light of the world (cf. Jn 9.5), which not only Israel, but the whole world is called to approach. In this self-disclosure, Jesus presents himself therefore also as the Servant of YHWH, the one who will come to open the eyes of the blind (cf. Is 42:6). The opening of the eyes is a specifically messianic action (cf. Is 6:9-10). However, the gesture that Jesus performs on the blind man is not only therapeutic. In the language of the Fourth Gospel “to see”, “to see again” means to enter into the faith. And it is faith (this is the great message) which fully fulfills man. Danish philosopher Kierkegaard wrote that faith “is the highest passion of man. There are perhaps in every generation many men who do reach as far as it, but no one goes further». For Kierkegaard faith is the summit of man’s passion, that is, of his devotion to the search for the truth. From faith comes the understanding of the why of things (knowledge of reality), of how to live and enter the world (ethical knowledge) and of the end of life itself (eschatological knowledge). Faith is therefore a gift, a great gift, and at the same time a commitment. It is not for nothing that the man born blind is sent to wash in the pool. It is therefore up to him, through his free act, to say yes or no to Jesus’ proposal, to his saving action; as Silvano Fausti remarks when he comments that the ensuing illumination is both «the action of God, who makes freedom possible, and of man who welcomes it freely”.

Commentary by b. Sandro Carotta, osb
Abbazia di Santa Maria – Praglia (Italy)

Translation by f. Mark Hargreaves, Prinknash Abbey