Daily Gospel Exegesis

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John 19: 25-34 - 'Behold your Son. Behold your Mother.'

Catechism of the Catholic Church Paragraphs:
- 544 (in 'The Proclamation of the Kingdom of God') - Jesus shares the life of the poor, from the cradle to the cross; he experiences hunger, thirst and privation (abbreviated).
- 607 (in 'Christ's whole life is an offering to the Father') - From the cross, just before "It is finished", he said, "I thirst." (abbreviated).
- 2561 (in 'What is Prayer?') - Prayer is the response of faith to the free promise of salvation and also a response of love to the thirst of the only Son of God (abbreviated).
- 2605 (in 'Jesus Prays') - When the hour had come for him to fulfill the Father's plan of love, Jesus allows a glimpse of the boundless depth of his filial prayer, not only before he freely delivered himself up (“Abba . . . not my will, but yours."), but even in his last words on the Cross, where prayer and the gift of self are but one: "Father, forgive them, for they know not what they do", "Truly, I say to you, today you will be with me in Paradise", "Woman, behold your son" - "Behold your mother", "I thirst."; "My God, My God, why have you forsaken me?" "It is finished"; "Father, into your hands I commit my spirit!" until the "loud cry" as he expires, giving up his spirit.
- 624 (in 'Jesus Christ was Buried') - "By the grace of God" Jesus tasted death "for every one". In his plan of salvation, God ordained that his Son should not only "die for our sins" but should also "taste death", experience the condition of death, the separation of his soul from his body, between the time he expired on the cross and the time he was raised from the dead. The state of the dead Christ is the mystery of the tomb and the descent into hell. It is the mystery of Holy Saturday, when Christ, lying in the tomb, reveals God's great sabbath rest after the fulfilment of man's salvation, which brings peace to the whole universe.
- 730 (in 'Christ Jesus') - At last Jesus' hour arrives: he commends his spirit into the Father's hands at the very moment when by his death he conquers death, so that, "raised from the dead by the glory of the Father," he might immediately give the Holy Spirit by "breathing" on his disciples (abbreviated).
- 726 (in 'Rejoice you who are full of grace')
- 2618 (in 'The Prayer of the Virgin Mary')
- 501 (in 'Mary ever-virgin')
- 964 (in 'Wholly united with her Son')
- 2677-2679 (in 'In Communion with the Holy Mother of God')
- 641 (in 'The Appearances of the Risen One')
- 478 (in 'The Heart of the Incarnate Word')
- 694 (in 'Symbols of the Holy Spirit')
- 1225 (in 'Christ's Baptism')

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John 20: 19-23 - 'As the Father sent me, so I am sending you: receive the Holy Spirit.'

Catechism of the Catholic Church Paragraphs:
- 645 (in 'The Condition of Christ's risen humanity') - By means of touch and the sharing of a meal, the risen Jesus establishes direct contact with his disciples. He invites them in this way to recognize that he is not a ghost and above all to verify that the risen body in which he appears to them is the same body that had been tortured and crucified, for it still bears the traces of his Passion. Yet at the same time this authentic, real body possesses the new properties of a glorious body: not limited by space and time but able to be present how and when he wills; for Christ's humanity can no longer be confined to earth, and belongs henceforth only to the Father's divine realm (abbreviated).
- 1120 (in 'The Sacraments of the Church') - The ordained priesthood guarantees that it really is Christ who acts in the sacraments through the Holy Spirit for the Church. the saving mission entrusted by the Father to his incarnate Son was committed to the apostles and through them to their successors: they receive the Spirit of Jesus to act in his name and in his person (abbreviated).
- 1441 (in 'Only God forgives sin') - Only God forgives sins. Since he is the Son of God, Jesus says of himself, "The Son of man has authority on earth to forgive sins" and exercises this divine power: "Your sins are forgiven." Further, by virtue of his divine authority he gives this power to men to exercise in his name.
- 858 (in 'The Apostles' Mission) - Jesus is the Father's Emissary. From the beginning of his ministry, he "called to him those whom he desired; .... and he appointed twelve, whom also he named apostles, to be with him, and to be sent out to preach." From then on, they would also be his "emissaries" (Greek apostoloi). In them, Christ continues his own mission: "As the Father has sent me, even so I send you." The apostles' ministry is the continuation of his mission; Jesus said to the Twelve: "he who receives you receives me."
- 976 (in 'I Believe in the Forgiveness of Sins') - The Apostle's Creed associates faith in the forgiveness of sins not only with faith in the Holy Spirit, but also with faith in the Church and in the communion of saints. It was when he gave the Holy Spirit to his apostles that the risen Christ conferred on them his own divine power to forgive sins: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."
- 1287 (in 'Confirmation in the economy of salvation') - This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated to the whole messianic people. On several occasions Christ promised this outpouring of the Spirit, a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost (abbreviated).
- 644 (in 'The Appearances of the Risen One')
- 1461 (in 'The Minister of this Sacrament')
- 1087 (in 'from the time of the church of the apostles')
- 730 (in 'Christ Jesus')
- 1485 (in 'The Sacrament of Penance and Reconciliation')
- 788 (in 'The Church is communion with Jesus')

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John 21: 20-25 - 'The disciple is the one who vouches for these things and we know that his testimony is true.'

Catechism of the Catholic Church Paragraphs:
- 878 (in 'Why the Ecclesial Ministry') - Finally, it belongs to the sacramental nature of ecclesial ministry that it have a personal character. Although Christ's ministers act in communion with one another, they also always act in a personal way. Each one is called personally: "You, follow me" in order to be a personal witness within the common mission, to bear personal responsibility before him who gives the mission, acting "in his person" and for other persons: "I baptize you in the name of the Father and of the Son and of the Holy Spirit ..."; "I absolve you...."
- 515 (in 'Christ's whole life is a mystery') - The Gospels were written by men who were among the first to have the faith and wanted to share it with others. Having known  in faith who Jesus is, they could see and make others see the traces of his mystery in all his earthly life.

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John 21: 15-19 - 'Feed my lambs, feed my sheep.'

Catechism of the Catholic Church Paragraphs:
- 553 (in 'The Keys of the Kingdom') - The "power of the keys" designates authority to govern the house of God, which is the Church. Jesus, the Good Shepherd, confirmed this mandate after his Resurrection: "Feed my sheep. The power to "bind and loose" connotes the authority to absolve sins, to pronounce doctrinal judgements, and to make disciplinary decisions in the Church. Jesus entrusted this authority to the Church through the ministry of the apostles and in particular through the ministry of Peter, the only one to whom he specifically entrusted the keys of the kingdom (abbreviated).
- 881 (in 'The Episcopal College and its head, the Pope') - The Lord made Simon alone, whom he named Peter, the "rock" of his Church. He gave him the keys of his Church and instituted him shepherd of the whole flock. "The office of binding and loosing which was given to Peter was also assigned to the college of apostles united to its head." This pastoral office of Peter and the other apostles belongs to the Church's very foundation and is continued by the bishops under the primacy of the Pope.
- 1429 (in 'The Conversion of the Baptised') - St. Peter's conversion after he had denied his master three times bears witness to this. Jesus' look of infinite mercy drew tears of repentance from Peter and, after the Lord's resurrection, a threefold affirmation of love for him. The second conversion also has a communitarian dimension, as is clear in the Lord's call to a whole Church: "Repent!"
- 1551 (in 'In the person of Christ, the head') - This priesthood is ministerial. "That office . . . which the Lord committed to the pastors of his people, is in the strict sense of the term a service." It is entirely related to Christ and to men. It depends entirely on Christ and on his unique priesthood; it has been instituted for the good of men and the communion of the Church. the sacrament of Holy Orders communicates a "sacred power" which is none other than that of Christ. the exercise of this authority must therefore be measured against the model of Christ, who by love made himself the least and the servant of all. "The Lord said clearly that concern for his flock was proof of love for him."

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John 17: 20-26 - 'Father, may they be completely one.''

Catechism of the Catholic Church Paragraphs:
- 260 (in 'The Divine Works and the Trinitarian Missions') - The ultimate end of the whole divine economy is the entry of God's creatures into the perfect unity of the Blessed Trinity. But even now we are called to be a dwelling for the Most Holy Trinity: "If a man loves me", says the Lord, "he will keep my word, and my Father will love him, and we will come to him, and make our home with him":
- 877 (in 'Why the Ecclesial Ministry?') - Likewise, it belongs to the sacramental nature of ecclesial ministry that it have a collegial character. In fact, from the beginning of his ministry, the Lord Jesus instituted the Twelve as "the seeds of the new Israel and the beginning of the sacred hierarchy." Chosen together, they were also sent out together, and their fraternal unity would be at the service of the fraternal communion of all the faithful: they would reflect and witness to the communion of the divine persons. For this reason every bishop exercises his ministry from within the episcopal college, in communion with the bishop of Rome, the successor of St. Peter and head of the college. So also priests exercise their ministry from within the presbyterium of the diocese, under the direction of their bishop.
- 820 (in 'Toward Unity') - "Christ bestowed unity on his Church from the beginning. This unity, we believe, subsists in the Catholic Church as something she can never lose, and we hope that it will continue to increase until the end of time." Christ always gives his Church the gift of unity, but the Church must always pray and work to maintain, reinforce, and perfect the unity that Christ wills for her. This is why Jesus himself prayed at the hour of his Passion, and does not cease praying to his Father, for the unity of his disciples: "That they may all be one. As you, Father, are in me and I am in you, may they also be one in us, . . . so that the world may know that you have sent me." The desire to recover the unity of all Christians is a gift of Christ and a call of the Holy Spirit.
- 690 (in 'The Joint Mission of the Son and the Spirit') - When Christ is finally glorified, he can in turn send the Spirit from his place with the Father to those who believe in him: he communicates to them his glory, that is, the Holy Spirit who glorifies him. From that time on, this joint mission will be manifested in the children adopted by the Father in the Body of his Son: the mission of the Spirit of adoption is to unite them to Christ and make them live in him (abbreviated).
- 2751 (in 'The Prayer of the Hour of Jesus') - Finally, in this prayer Jesus reveals and gives to us the "knowledge," inseparably one, of the Father and of the Son, which is the very mystery of the life of prayer.

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