I am here concerned with the paschal mystery; so, first of all, a few words about mystery.

Mystery is a depth of meaning. There are two things to notice here. Firstly, mystery belongs to what has meaning, to the signs and symbols and gestures through which we understand. (If we see event as mystery it is because we see it as word.) Secondly, mystery always refers to the not-so-obvious, deeper meaning that is perhaps hidden at first. So mystery concerns what shows itself but does not show itself easily. Mysteries are not for concealment but for revelation; it is because the revelation is so important and so profound that we have to work to understand it.

This is not meant to be a very difficult idea. Take, for example, a play like Macbeth. It is quite clear that you can appreciate the meaning of this play at many levels. In the first place it is a good thriller about murder and intrigue at court. At another, slightly deeper, level it is a piece of English political propaganda slandering the memory of a perfectly decent king who was, however, Scottish. At a deeper level still it is a tragedy about a man over-reaching himself; about the relationship of human life with nature and especially with time. It is about how we belong to the cosmos and to the time that is given to us and yet seek to transcend this and to belong to ourselves, and it is about the revenge that time and nature take upon us.