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NOTES for Joh 16:15-23

15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.
17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?
18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith.
19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.
23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.
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The Lord tells the disciples that after the joy that entered them with His coming there will follow sorrow, which will then once again be transformed into joy. It is as if there are two days separated by night. It is very important to understand that this night of sorrow, when the Lord lies in the tomb and is not with us, this night of God-forsakenness, is something everyone necessarily passes through who truly walks the path of spiritual formation. The fact that our great teachers also experienced such a state, difficult and grace-filled, bears witness to this. It is known that St. Tikhon of Zadonsk, who lived in the eighteenth century, experienced a mystical night of the soul, but even earlier, in the sixteenth century, the great Spanish mystic St. John of the Cross created an astonishingly deep and rich concept: "the dark night of the soul." It is impossible to explain it in a few words, but in the poem with the same title he gives an allusion to the Paschal hymn "Exsultet," which Catholics sing on Holy Saturday:

This is the night
when once You led our fathers, the children of Israel,
out of Egypt
and brought them through the Red Sea on dry ground. (...)
This is the night
when Christ, breaking the bonds of death,
rose victorious from hell. (...)
O truly blessed night,
the only one worthy to know the time and hour
when Christ rose from hell.
This is the night of which it is written:
and night will be bright as day;
and night is my light and my joy. (...)
O truly blessed night,
in which earth is joined to heaven,
and humanity to divinity.

Let us return again to the experience of Orthodox ascetics. Theophan the Recluse writes this in his commentary on today's reading: "They say that every soul on the path to perfection experiences a similar blow. Darkness everywhere covers it, and it does not know where to turn; but the Lord comes, and its sorrow is transformed into joy." Let us also try, when we are enveloped by the darkness of God-forsakenness, the loss of faith, when "the mind seeks the Divinity, and the heart does not find it," not to lose heart, but to understand that this night is inevitable, and that a New Day awaits us ahead.

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