Second Sunday after Christmas (year A)  [4 January 2026]

May God bless us and may the Virgin protect us. In the Christmas season, the liturgy constantly leads us  to meditate on the mystery of the Incarnation.

*First Reading from the Book of Sirach (24:1-4, 12-16)

The Wisdom of God raises her voice in the assembly and recounts her origin and mission. She comes from the Most High, proceeds from his mouth as the creative Word, precedes time and traverses the entire cosmos: nothing is foreign to her, nothing exists without her order. Yet this universal Wisdom does not remain homeless. God entrusts her with a concrete destination:

"She sets up her tent in Jacob". Wisdom pitches its tent among the chosen people, takes up its inheritance in Israel and puts down roots in Jerusalem, the city of God's presence. Its dwelling place is the Torah: not a cold law, but a living Word, in which God speaks and man responds. Here Wisdom becomes nourishment, light, fruitfulness, like a tree that grows, blossoms and bears fruit for those who welcome it. In this hymn, we already glimpse the mystery that the Gospel of John will proclaim openly: Wisdom, who pitches her tent, anticipates the Word who becomes flesh and comes to dwell among us. What was dwelling in the Law and in the people of Israel finds its full fulfilment in Christ, the incarnate Wisdom of the Father. To welcome Wisdom, then, means to dwell in the Word, to let God dwell in us and to make our lives a tent open to his saving presence. 

*Most important elements: +Wisdom comes from God and proceeds from his mouth. +It has a cosmic dimension: it permeates and orders all creation. +God assigns it a concrete destination. Wisdom pitches her tent in Jacob. +Her homeland is Israel and her dwelling place is Jerusalem. She is identified with the Torah, the living Word of God. +The Torah is a place of encounter: God speaks, man responds. +Wisdom becomes fruitfulness and life for the people. +The text anticipates the Prologue of John. Biblical foundation of the mystery of the Incarnation

*Responsorial Psalm (147 vv. 12-15; 19-20)

Jerusalem is invited to praise the Lord, because God rebuilds the city, gathers the scattered and protects his people. His action is not only spiritual: he strengthens the gates, blesses the children, guarantees peace at the borders and nourishes with the best wheat. God's salvation touches concrete life, security, daily bread. His word is effective and sovereign: God sends it to earth and it runs swiftly, governing nature and history. The one who has power over the cosmos chooses to manifest himself as the defender of a fragile people who live under his protection. But the heart of the psalm is this: God revealed his Word to Jacob, his decrees and judgements to Israel. No other nation has received such a gift. The true greatness of Israel is not its strength, but its intimacy with God, who speaks, guides and instructs. This psalm thus becomes an invitation to grateful praise: a God who rules the universe has chosen to enter into covenant, to speak and to dwell in the history of his people. It is this received Word that builds peace and makes life stable.

*Most important elements: +Invitation to praise addressed to Jerusalem. +God rebuilds, protects and gathers his people. +Concrete blessing: peace, security, nourishment. +The Word of God is powerful and effective, and God rules the cosmos and history. +Unique revelation made to Israel: the Torah as a privilege and responsibility. +The true strength of the people is to listen to the Word of God.

*Second Reading from the Letter of Saint Paul the Apostle to the Ephesians (1:3-6, 15-18)

Paul opens the letter with a great blessing: all Christian life springs from a single movement that rises towards God, because grace first descended upon us. God is blessed because he has blessed us in Christ with every spiritual blessing: not fragmentary gifts, but full and definitive salvation. The foundation of everything is God's free choice: even before creation, we were chosen in Christ to be holy and immaculate in love. Election is not an exclusive privilege, but a vocation to communion and new life. This election is expressed as filial adoption: God predestined us to be children in the Son, according to his plan of love. Salvation does not come from our merit, but from the benevolence of his will, and everything converges in the praise of the glory of his grace. In the second part, Paul moves from praise to intercessory prayer. Having heard of the faith and charity of the believers, he thanks God and asks for a decisive gift: the Spirit of wisdom and revelation, so that Christians may truly know God, not only with their minds but with their hearts. Paul prays that the eyes of their hearts may be enlightened, so that they may understand: the hope of their calling, the riches of the glory of their inheritance, the greatness of the gift they have received in Christ. The Christian faith is therefore the memory of a grace received and a path of enlightened knowledge, which leads to living as children in freedom and praise.

*Most important elements. +Blessing to God for salvation in Christ. +Eternal election before creation. +Vocation to holiness in love and filial adoption in the Son. +Salvation as free grace. +Everything oriented towards the praise of God's glory and thanksgiving for faith and charity. +Prayer for the Spirit of wisdom. +Illumination of the heart. +Hope, inheritance and fullness of Christian life.

*From the Gospel according to John (1:1-18) Prologue

The Gospel of John opens by taking us back 'in the beginning', to where everything originated. Before all time was the Word (Logos): not just any word, but the eternal Word of God, in living relationship with the Father and of the same divine nature. In him everything was created; nothing exists without him. The Word is life, and this life is the light of men, a light that shines in the darkness and which the darkness cannot extinguish. A witness enters the story: John the Baptist. He is not the light, but he is sent to bear witness to the light, so that men may believe. The true light comes into the world that was made through it, but the world does not recognise it. Even his own people struggle to accept it. However, to those who accept it, the Word gives an unprecedented opportunity: to become children of God, not by human descent, but by free gift. The heart of the Prologue is the decisive announcement: 'The Word became flesh and dwelt among us.' God does not remain distant: he enters into human frailty, into concrete history, and makes his glory visible, a glory that has the face of faithful love, grace and truth. In Jesus, the Invisible One allows himself to be seen. John attests that the one who comes after him was before him. From this fullness we all receive grace upon grace: the Law, a holy gift, finds its fulfilment in the person of Christ, who not only speaks of God, but reveals him fully. No one has ever seen God, but the only-begotten Son, who is in the bosom of the Father, has made him known. The Prologue thus invites us to make a choice: to recognise in the flesh of Jesus the eternal Word, to welcome the light, to live as children and to allow ourselves to be transformed by the grace that dwells among us.

* St Augustine – Commentary on the Prologue of John 'The Word became flesh so that man might understand the Word.' (In Ioannis Evangelium Tractatus, 2,2). In a single sentence, Augustine summarises the meaning of John 1:14: God does not lower his truth, but makes himself accessible, entering into our condition so that man may know and welcome the divine light.

*Important elements: +In the beginning: continuity with creation. The eternal Word, with God and God. Everything created through the Word. +Word as life and light. Light and darkness: conflict and rejection. +Testimony of John the Baptist. +Acceptance of the Word = becoming children of God. +Incarnation: the Word becomes flesh. God dwells among men. +Glory, grace and truth in Christ. +Christ as the definitive revelation of the Father.

+Giovanni D’Ercole

Mary, Holy Mother of God (year A)  [1 January 2026]

May God bless us and the Virgin protect us! Best wishes for the new year, invoking God's blessing throughout 2026

*First Reading from the Book of Numbers (6:22-27)

The blessing "May the Lord make his face shine upon you and be gracious to you" comes from the Book of Numbers and has been pronounced by the priests of Israel since the time of Aaron. It has also become a permanent part of Christian liturgy, as the solemn blessing at the end of Mass. The expression "invoking the Name of God" must be understood in the biblical context: the Name represents the person himself, his presence, his protection. For this reason, pronouncing the Name of God over the people means placing them under his protection. When God reveals his Name, he makes himself accessible to the prayers of his people. Consequently, any offence against the people of God is an offence against his own Name. This also sheds light on Jesus' words about becoming a neighbour to the least among us: God has placed his Name on every person, who must therefore be regarded with respect and with new eyes. The blessing is formulated in the singular (may he bless you), but it refers to the entire people: it is a collective singular, which Israel understood as extending to all humanity. The use of the subjunctive does not indicate any doubt about God's will to bless, since God blesses unceasingly; rather, it expresses man's freedom to accept or reject this blessing. To bless means, in the biblical sense, that God 'speaks well' of man. His Word is effective and transforming: when God speaks well, he brings it about. To ask for a blessing is to open oneself to his transforming and life-giving action. To be blessed does not mean to be preserved from trials, but to live them in communion with God, within the Covenant, certain of his faithful presence. This finds its fulfilment in Mary, mother of God, the 'full of grace', upon whom the Name of God is placed in a unique and definitive way. The original Hebrew text further enriches the meaning: the Name YHWH is a promise of continuous presence, and the verbal form indicates a blessing that spans the past, present and future. God has blessed, blesses and will bless his people forever.

Important elements: +The blessing of Numbers 6 as Jewish and Christian heritage. +The Name of God as presence, protection and belonging. +The collective singular: blessing for all the people and for humanity. +The subjunctive as an expression of human freedom to accept grace. +Blessing as an effective Word that transforms. +Blessing not as the absence of trials, but as communion with God. +Mary as fully blessed and bearer of the Name. +The richness of the Hebrew text: eternal blessing of YHWH.

*Responsorial Psalm (66/67)

Psalm 66 responds harmoniously to the priestly blessing in the Book of Numbers: "May the Lord bless you and keep you." The same spiritual atmosphere pervades the psalm: the certainty that God accompanies his people. To say that God blesses is to affirm that God is with us. This is the most authentic definition of blessing, as the prophet Zechariah suggests: God's presence is so evident that it attracts the nations. The very Name revealed on Sinai, YHWH, expresses precisely this promise of faithful and permanent presence. In the psalm, it is the people themselves who ask for the blessing: "May God bless us." God blesses without interruption; however, man remains free to accept or reject this blessing. Prayer then becomes an opening of the heart to God's transforming action. For this reason, in the faith of Israel, prayer is always marked by the certainty of being heard even before asking. Israel does not ask for blessings only for itself. The blessing received is destined to radiate to all nations, according to the promise made to Abraham. Two inseparable dimensions are intertwined in the psalm: the election of Israel and the universality of God's plan. The expression "God, our God" recalls the Covenant, while the invitation to all peoples to praise God shows that salvation is offered to the whole of humanity. Israel gradually understands that it has been chosen not for exclusion, but to bear witness: the light that illuminates it must reflect the light of God for the whole world. This awareness matures especially after the exile, when Israel recognises that the God of the Covenant is the God of the universe. Zechariah's prophecy (8:23) clearly expresses this vision: the nations will draw near to the chosen people because they recognise that God is with them. Today's believers are also called to be a witnessing people: every blessing received is a mandate to become a reflection of God's light in the world. At the beginning of a new year, this becomes a mutual wish: to bring God's light where it is not yet welcomed. Finally, the psalm states that 'the earth has yielded its fruit'. Because the Word of God is effective, it bears fruit in history. God has kept his promise of a fruitful earth, and for Christians, this verse finds its full fulfilment in the birth of the Saviour: in the fullness of time, the earth has borne its fruit.

Important elements: +Psalm 66 as an echo of the blessing in Numbers 6. +Blessing as God's presence and accompaniment. +The Name YHWH as a promise of faithful presence. +God always blesses; man is free to accept. +Prayer as openness to God's transforming action. +The election of Israel and the universality of salvation. Israel (and the Church) as a witnessing people. +The blessing intended for all nations. +The Word of God bearing fruit in history. +Christian fulfilment in the mystery of the Incarnation.

Second Reading from the Letter of Saint Paul the Apostle to the Galatians (4:4-7)

"When the fullness of time had come, God sent forth his Son, born of a woman": with this expression Paul announces the fulfilment of God's plan. History, according to biblical faith, is not an eternal return, but a progressive journey towards the realisation of God's merciful plan. This perspective of fulfilment is a fundamental key not only to understanding Paul's letters, but the entire Bible, beginning with the Old Testament. The authors of the New Testament insist on showing that the life, passion, death and resurrection of Jesus fulfil the Scriptures. This does not mean that everything was rigidly planned and predetermined: fulfilment should not be understood as fatality, but as a reinterpretation in faith of real events through which God, respecting human freedom, carries out his plan. God accepts the risk of human freedom, even when it conflicts with his plan; nevertheless, he never tires of renewing his promise, as Isaiah and Jeremiah attest. In Jesus, believers contemplate the definitive fulfilment of these promises. Paul then states that the Son of God was "born of a woman and born under the Law". In a few words, he expresses the whole mystery of Christ: true Son of God, true man, fully integrated into the people of Israel. The expression "born of a woman" simply indicates his full humanity, as attested by biblical language; being "under the Law" means that Jesus shared the condition of his people to the full. The purpose of this coming is clear: to redeem, that is, to free those who were under the Law, so that they might become adopted children. It is no longer a question of living as slaves who obey orders, but as children who obey out of love and trust. Thus, we move from submission to the Law to the freedom of filial obedience. This transition is made possible by the gift of the Spirit of the Son, who cries out in our hearts, 'Abba, Father'. It is the cry of trusting abandonment, the certainty that God is Father in all circumstances. For this reason, the believer is no longer a slave, but a child and, as a child, an heir: everything that belongs to the Son is also promised to him. The difficulty for human beings often lies in not daring to believe in this reality: not daring to believe that the Spirit of God dwells in them, that God's strength and capacity to love are truly given to them. And yet, none of this is due to human merit: if we are children and heirs, it is by grace. It is in this profound sense that we can say that everything is grace.

Important elements: +The fullness of time as the fulfilment of God's plan. +History as a journey towards God's benevolent plan. +The fulfilment of the Scriptures in Jesus, without determinism. +Respect for human freedom in the divine plan. +Jesus: Son of God, true man, born under the Law. +Redemption as liberation from the slavery of the Law. +The transition from slaves to children. +The gift of the Spirit who cries out 'Abba, Father'. Sonship as a promised inheritance. +Grace as the foundation of everything.

*From the Gospel according to Luke (2:16-21)

'What you have hidden from the wise and intelligent, you have revealed to the little ones' (Lk 10:21/ Mt 11:25): this verse illuminates the story of Jesus' birth, which is apparently simple but deeply theological. The shepherds, marginalised men who did not observe the Law, are the first to receive the angel's announcement: they thus become the first witnesses, bearers of the good news. Luke's narrative (Lk 2:8-14) emphasises how God's glory envelops them and how they are seized with fear and joy. Their experience recalls the words of Jesus: God reveals his mystery to the little ones, not to the wise. The story takes place in Bethlehem, the city of David and 'house of bread', where the newborn is laid in a manger: a symbol of the one who gives himself as nourishment for humanity. Mary observes in silence, meditating in her heart on all the events (Lk 2:19), showing attentive and filial contemplation, in contrast to the loquacity of the shepherds. Her attitude is reminiscent of that of Daniel, who kept the visions he received in his heart (Dan 7:28), foreshadowing the messianic destiny of the child. The name 'Jesus', which means 'God saves', reveals his saving mystery. Like every Jewish child, Jesus is circumcised on the eighth day and subjected to the Law of Moses, in full solidarity with his people. Luke insists on the circumcision and presentation in the Temple (Lk 2:22-24) to emphasise Mary and Joseph's perfect observance of the Law, not to highlight a ritual detail, but to show Jesus' complete adherence to the history and tradition of his people. This is consistent with his future identification with the wicked, as foretold: "And he was numbered among the wicked" (Lk 22:37). Finally, the discretion and silence of Mary, mother of God, show her humility and ability to become an instrument of God's plan. The centre of the plan is not Mary, but Jesus, the Saviour.

St Ambrose of Milan (4th century), commenting on the scene of the shepherds and Mary's attitude, writes: Mary kept all these things, pondering them in her heart: she did not try to explain the mystery in words, but kept it in faith" (cf. Expositio Evangelii secundum Lucam, II).

Important elements: +The revelation of God's mystery to the 'little ones', not to the wise and the shepherds: marginal witnesses and first heralds. +Bethlehem as the city of bread, symbol of saving nourishment. +Mary meditates on the events in her heart, a model of contemplation and silence. +The name Jesus means 'God saves'. +Circumcision and observance of the Law: Jesus' solidarity with the people and Presentation in the Temple: total adherence to the Law of Moses. +Jesus identified with the wicked: a sign of his mission. +Mary's silence and humility: an instrument of the divine plan, not the centre. + The plan of salvation has Jesus, the Saviour, at its centre.

+Giovanni D'Ercole

Skepticism, Faith, Character

(Jn 1:43-51)

People are convinced by meeting, seeing and experiencing, not by imposing. However, the Eternal’s plan baffles us.

Witness and sharing lead persons to Christ, but they are not enough - because his plan is not as people imagine or propose, as they await and desires it to be.

To the enthusiastic announcement, Nathanael responds with a preconceived skepticism that represents us: what good can come out of the most insignificant suburbs (v.46)?

Why doesn't the solution to our expectations come from predictable places [Judaea]?

Personal encounter with Jesus and listening to his Word go beyond every obstacle, up to an explicit and convinced profession of Faith.

And like Nathanael, whoever consecrates his life to the study of the Scriptures finds in them Christ himself (vv.45.48-49).

At first perhaps we too approached the Son of God imagining that he had the attributes of King of a chosen people (v.49).

Then the custom with the Person and the vital experience [«Come and see»: sense of the basic Semitic expression of v.46] showed us a much broader Relationship with Heaven (vv.50-51).

In walking the Way that the unexpected Messiah proposes, we perceive the convergence of God’s movement towards men and our longing for him.

It is the realization (and overcoming) of Jacob’s ancient dream.

Those who pursue preconceptions remain to take the cool under a fig tree (cf.v.48), ie he remains linked to the ancient religion [the rabbis taught the ancient Scriptures sitting under the trees; the fig tree was symbol of Israel].

«Israelite without deceit» (v.47): each one is so when, after sifting, he knows how to get rid of common opinions and teachings; when he realizes that they do not coincide with the Father’s plan.

Salvation history aims at «greater things» (v.50) than those already wanted; normal, expected, invoked, calculated, longed for.

From religiosity we will move on to Faith: the best of God’s Dream in us must come. «Greater things» than clichés.

Jesus is Jacob’s authentic Dream, which heralded to a vast lineage; further unfolded (Gen 28:10-22) and become reality.

But no one would have expected that the Messiah could identify himself with the «Son of Man» (v.51), the One who creates abundance where it’s not there, and that before did not seem licit it could expand.

The new bond between God and human beings is in the Brother who becomes ‘next of kin’: which creates an atmosphere of humanization with wide outlines - not at all discriminating.

‘True, successful Son’ is the one who, having reached the maximum of human fullness, comes to reflect the divine condition and radiates it in a widespread way - not selective as expected.

It’s the flowering and humanization of the people: the peaceful, true and full development of the divine plan on humanity.

«Son of Man» is therefore not a stowed, cautious, controlled and reserved title, but an opportunity for all those who adhere to the Lord’s proposal, and reinterpret life in a creative personal way.

They go beyond the firm boundaries, making room for the Gift; welcoming from the Grace fullness of being, in its new unrepeatable tracks.

[Weekday Liturgy of January 5]

Scepticism, Faith, Character

(Jn 1:43-51)

Today's liturgy proposes the first encounter with the Lord of Nathanael, whom some traditions identify as the apostle Bartholomew.

The purpose of the call is to follow Jesus; let us see the concatenation of events. First of all: people are convinced by encountering, seeing and experiencing, not by imposing.

But the plan of the Eternal displaces us. Witnessing and sharing lead to Christ, but they are not enough - because his plan is not what people imagine or propose, what they expect and desire it to be.

To the enthusiastic announcement of Philip [a name of Greek origin], Nathanael [from the Hebrew Netan'El: "God has given"] responds with a preconceived scepticism that represents us: what good can come out of the most insignificant peripheries (v.46)?

How is it that the solution to our expectations does not come from the palaces of power, from the exceptional magnificence of the Holy City, or from the established and selective doctrinal prestige of the observant territory (Judea)?

Nazareth was a negligible village of hotheads and troglodyte Galileans; Jesus a carpenter-carpenter, so he did not even have land.

The expectation of the Messiah was anchored to quite other manifestations of prestige, wealth, pomp and power (substitutes for the authentic experience of relationship and fullness of being).

The personal encounter with Jesus and listening to his Word conquered every obstacle, up to an explicit and convinced profession of Faith.

And like Nathanael, he who consecrates his life to the study of the Scriptures finds Christ in them (vv.45.48-49).

At first perhaps we too approached the Son of God imagining that he had the attributes of King of a chosen people (v.49).

Then the familiarity with the Person and the vital experience ["Come and see": sense of the basic Semitic expression of v.46] showed us a much wider Relationship with Heaven (vv.50-51).

In walking the Way that the unexpected Messiah proposes, we grasp the convergence of God's movement towards mankind and our yearning for Him. It is the realisation (and overcoming) of Jacob's ancient dream.

Those who pursue preconceptions remain to take the cool under the fig tree (cf. v.48), that is, they remain tied to the ancient religion [the rabbis taught the ancient Scriptures by sitting under the trees; the fig tree was a symbol of Israel].

By dwelling in expectations of magnificence and allowing ourselves to be carried away by standard intentions of expected glory, we do not enter into the movement that binds our earth to Love: we will find ourselves growing old, bogged down and sterile - unable to generate new creatures and be born again.

"Israelite without deceit" (v.47): each one is when - having sifted - he knows how to discard common opinions and teachings; when he realises that they do not agree with the Father's plan for us.

The history of salvation aims at "greater things" (v.50) than those already desired; normal, foreseen, invoked, calculated and hoped for (transmitted by doctrines and "teachers" such and such).

Even the Design of Providence is not as people imagine or wish it to be. Situations await us that no one has ever seen.

"God has given" [meaning of the proper name Nathanael], but each one must be born again.

From Nathanael each believer makes Exodus to transmigrate to the meaning of the name Bartholomew: "Son of the well-ploughed field and of the earth with plentiful furrows".

From religiosity we pass to Faith: the best of God's Dream in us is to come. "Greater things" than commonplaces.

Jesus is the authentic Dream of Jacob, which foreshadowed a vast descendants; further unfolded (Gen 28:10-22) and become reality.

But no one would have expected that the Messiah could be identified with the "Son of Man" (v.51), the One who creates abundance where there is none - and it did not seem permissible beforehand to expand.

The new bond between God and human beings is in the Brother who becomes the 'next of kin', who creates an atmosphere of humanisation with broad contours - not at all discriminating.

'Son of man' is the one who, having reached the height of human fullness, comes to reflect the divine condition and radiates it widely - not selectively as expected.

'Succeeded Son': the Person with the definitive step, who in us aspires to the most dilated fullness in events and relationships, to an indestructible carat within each one who approaches [and encounters divine marks].

It is growth and humanisation of the people: the quiet, true and full development of the divine plan on humanity.

"Son of Man" is therefore not a religious, guarded, controlled and reserved title, but an opportunity for all those who adhere to the Lord's proposal, and reinterpret life in a personal creative way.

They overcome the firm and proper summary boundaries, making room for the Gift; welcoming from Grace fullness of being and character, in its new unrepeatable tracks. 

By feeling totally and undeservedly loved, we discover other facets... we change the way we are with ourselves, and the way we read history.

In short, we can grow, realise ourselves, blossom, radiate the completeness we have received - without any more closures.

On this Path, every day we perceive the same impulse that brought Nathanael to Jesus: an unparalleled instinct of Presence [Michael: Who like God?], a liberation of the shrunken consciousness [Raphael: God healed - Rescuer], an awe-inspiring unveiling [Gabriel: Strength of God].

In short, on new adventures to be undertaken, the invisible world has a special relationship with humanity and creation.

In soul and in things, we are as it were guided on the right path (in an unceasing, growing, unexpected way) even through our anxieties, rebellions, crises and doubts.

From Son of David to Son of Man

The Church is Catholic because Christ embraces the whole of humanity in his mission of salvation. While Jesus' mission in his earthly life was limited to the Jewish people, "to the lost sheep of the house of Israel" (Mt 15:24), it was nevertheless oriented from the beginning to bring the light of the Gospel to all peoples and to bring all nations into the Kingdom of God. Confronted with the faith of the Centurion in Capernaum, Jesus exclaims: "Now I tell you that many will come from the east and the west and sit down at table with Abraham, Isaac and Jacob in the kingdom of heaven" (Mt 8:11). This universalistic perspective emerges, among other things, from the presentation that Jesus made of himself not only as "Son of David", but as "son of man" (Mk 10:33), as we also heard in the Gospel passage just proclaimed. The title "Son of Man", in the language of the Jewish apocalyptic literature inspired by the vision of history in the Book of the Prophet Daniel (cf. 7:13-14), recalls the person who comes "with the clouds of heaven" (v. 13) and is an image that heralds an entirely new kingdom, a kingdom supported not by human powers, but by the true power that comes from God. Jesus uses this rich and complex expression and refers it to Himself to manifest the true character of His messianism, as a mission destined for the whole man and every man, overcoming all ethnic, national and religious particularism. And it is precisely in following Jesus, in allowing oneself to be drawn into his humanity and thus into communion with God, that one enters into this new kingdom, which the Church announces and anticipates, and which overcomes fragmentation and dispersion.

(Pope Benedict, address to the Consistory 24 November 2012)

Nathanael:  a name that means "God has given". This Nathanael came from Cana (cf. Jn 21: 2) and he may therefore have witnessed the great "sign" that Jesus worked in that place (cf. Jn 2: 1-11) [...].

Philip told this Nathanael that he had found "him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph" (Jn 1: 45). As we know, Nathanael's retort was rather strongly prejudiced:  "Can anything good come out of Nazareth?" (Jn 1: 46). In its own way, this form of protestation  is  important  for  us.  Indeed, it makes us see that according to Judaic expectations the Messiah could not come from such an obscure village as, precisely, Nazareth (see also Jn 7: 42).

But at the same time Nathanael's protest highlights God's freedom, which baffles our expectations by causing him to be found in the very place where we least expect him. Moreover, we actually know that Jesus was not exclusively "from Nazareth" but was born in Bethlehem (cf. Mt 2: 1; Lk 2: 4) and came ultimately from Heaven, from the Father who is in Heaven.

Nathanael's reaction suggests another thought to us: in our relationship with Jesus we must not be satisfied with words  alone. In  his  answer,  Philip offers Nathanael a meaningful invitation:  "Come and see!" (Jn 1: 46). Our knowledge of Jesus needs above all a first-hand experience: someone else's testimony is of course important, for normally  the  whole  of  our  Christian life begins with the proclamation handed  down  to  us  by  one  or  more  witnesses.

However, we ourselves must then be personally involved in a close and deep relationship with Jesus; in a similar way, when the Samaritans had heard the testimony of their fellow citizen whom Jesus had met at Jacob's well, they wanted to talk to him directly, and after this conversation they told the woman:  "It is no longer because of your words that we believe, for we have heard for ourselves, and we know that this is indeed the Saviour of the world" (Jn 4: 42).

Returning to the scene of Nathanael's vocation, the Evangelist tells us that when Jesus sees Nathanael approaching, he exclaims: "Behold, an Israelite indeed, in whom there is no guile!" (Jn 1: 47). This is praise reminiscent of the text of a Psalm: "Blessed is the man... in whose spirit there is no deceit" (32[31]: 2), but provokes the curiosity of Nathanael who answers in amazement:  "How do you know me?" (Jn 1: 48).

Jesus' reply cannot immediately be understood. He says: "Before Philip called you, when you were under the fig  tree,  I  saw  you" (Jn  1: 48).  We  do not know what had happened under this fig tree. It is obvious that it had to do with a decisive moment in Nathanael's life.

His heart is moved by Jesus' words, he feels understood and he understands: "This man knows everything about me, he knows and is familiar with the road of life; I can truly trust this man". And so he answers with a clear and beautiful confession of faith: "Rabbi, you are the Son of God! You are the King of Israel!" (Jn 1: 49). In this confession is conveyed a first important step in the journey of attachment to Jesus.

Nathanael's words shed light on a twofold, complementary aspect of Jesus' identity: he is recognized both in his special relationship with God the Father, of whom he is the Only-begotten Son, and in his relationship with the People of Israel, of whom he is the declared King, precisely the description of the awaited Messiah. We must never lose sight of either of these two elements because if we only proclaim Jesus' heavenly dimension, we risk making him an ethereal and evanescent being; and if, on the contrary, we recognize only his concrete place in history, we end by neglecting the divine dimension that properly qualifies him.

[Pope Benedict, General Audience 4 October 2006]

2. A vocation in the Church, from the human point of view, begins with a discovery, with finding the pearl of great price. You discover Jesus: his person, his message, his call. In the Gospel which we have heard today, we reflect on the call of Jesus to the first disciples. The first thing that Andrew did after meeting Jesus was to seek out his brother Simon and tell him: "We have found the Messiah!" Then Philip, in a similar way, sought out Nathanael and told him: "We have found the one Moses spoke of in the Law - the prophets too - Jesus, son of Joseph, from Nazareth" (Cfr. Io. 1, 35-51).

After the initial discovery, a dialogue in prayer ensues, a dialogue between Jesus and the one called, a dialogue which goes beyond words and expresses itself in love.

Questions are an important part of this dialogue. For example, in the Gospel account of the call of the disciples, we are told that "when Jesus turned around and noticed them following him, he asked them, ‘What are you looking for?’ They said to him, ‘Rabbi’ (which means teacher), where do you stay?’ ‘Come and see’, he answered” (Ibid. 1, 38-39).

What begins as a discovery of Jesus moves to a greater understanding and commitment through a prayerful process of questions and discernment. In this process, our motives are purified. We come face to face with pointed questions such as "What are you looking for?" And we even find ourselves asking questions of Jesus, as Nathanael did: "How do you know me?" (Io. 1, 48). It is only when we have reflected candidly and honestly in the silence of our hearts that we begin to be convinced that the Lord is truly calling us.

Yet, even then, the process of discernment is not over. Jesus says to us as he said to Nathanael: "You will see much greater things than that" (Ibid. 1, 50). Throughout our lives, after we have made a sacred and permanent commitment and after our active service of the Lord has begun, we still need the dialogue of prayer that will continually deepen our knowledge and love of our Lord Jesus Christ.

[Pope John Paul II, Address to American seminarians 13 September 1987]

Francis recalled the story of Nathanael who "goes to see him whom they tell him is the messiah, a little sceptical. To him Jesus says: "I saw you under the fig tree". Therefore, "always God loves first". This is also recalled in the parable of the prodigal son: "When the son, who had spent all the money of his father's inheritance on a life of vices, returns home, he finds that his father is waiting for him. God always waits for us first. Before us, always. And when the other son doesn't want to come to the party, because he doesn't understand daddy's attitude, daddy goes looking for him. And so God does with us: he loves us first, always'.

Thus, the Pope relaunched, "we can see in the Gospel how God loves: when we have something in our heart and we want to ask the Lord for forgiveness, it is he who is waiting for us to give forgiveness".

This year of mercy, Francis affirmed, "is also a bit of this: that we know that the Lord is waiting for us, each one of us" And he is waiting for us "to embrace us, nothing more, to say: 'Son, daughter, I love you. I let them crucify my Son for you; this is the price of my love; this is the gift of love'".

The Pope suggested always thinking about this truth: 'The Lord is waiting for me, the Lord wants me to open the door of my heart, because he is there waiting for me to enter. Without conditions.

Of course, someone might say: "But, Father, no, I would like to, but I have so many bad things inside!". In this regard, Francis' answer is clear: "It's better! Better! Because he waits for you, as you are, not as they tell you 'you must do'. You must be as you are. He loves you like this, to embrace you, kiss you, forgive you'.

Here, then, is the Pope's concluding exhortation to go without delay to the Lord and say: 'But you know Lord that I love you'. Or, if I really "do not feel up to it, to say: 'You know Lord that I would like to love you, but I am such a sinner, such a sinner'". With the certainty that he will do as the father did "with the prodigal son who spent all his money on vices. He will not let you finish your speech, with an embrace he will silence you: the embrace of God's love".

[Pope Francis, St Martha, in L'Osservatore Romano 09/01/2016]

Incarnation: raw life is filled with powers

(Jn 1:1-18)

According to ancient cultures, Logos-Sarx is a bold and impossible juxtaposition. Yet it marks the difference between religiosity and Faith.

Incarnation: raw life is filled with energies.

Our eternal side - which has pitched a tent in us - sends things so that by perceiving, by accepting, by becoming aware, we can prepare the development of the soul, of our Home.

It would be impossible to take the path to full Happiness if we did not gather and take in every bit of our being scattered across the world and across time, making every expectation, every moment, every oscillation even broken, meaningful and divine.

The Logos has innumerable Seeds already planted in us: they are all mouldable, non-crystalline energy polarities: points of tension.

Many of them seemingly unsteady, but they restart at the destination of completeness.

[All conversion has its root in the perception of the defect of being: it is dissatisfaction that drives us on].

Provisionalities called to become fixed points - then shaky again, because only through processes of fluctuation are the dynamics triggered that will lead to total growth (with other moments of Exodus).

As a Zen aphorism [collected in Ts'ai Ken T'an] suggests: «Water that is too pure has no fish».

Already here and now we thrive on the earth of a precious seed of the Word. His authentic Tent is 'in-us' and in all motives.

Therefore the «Light of men» (v.4) will no longer be - according to the convictions of the time - the arid regulations of the Law, but the «Life» in its fullness. Spontaneous, real and unrefined: raw, therefore full of powers.

«And the ‘Light’ shines in the darkness» (v.5)!

Just like a plant, which neither takes root nor expands in a distilled environment.

In order to welcome the ever-new and bubbling, we must allow access to all our soul “guests” - who will make us meet ourselves; even the neuroses.

He who Lives proposes a profound Exodus, to become ever-born again. Man's going is not subservient to a one-sided Master.

No longer precisely named 'heights'; inaccessible and distant places to go - on pain of exclusion - but rather Images and Likeness of a God who comes to find us at Home, where we are.

It is the same marginality encountered within - now without hysteria - that infallibly points us to the existential peripheries of others, which we are called to frequent, regenerate, sublimate, move, let rise.

The new relationship with God is no longer founded on discrepant purity and obedience, lavished on rigid precepts and unquestionable traditions or fashions.

Rather, in personal vicissitudes and in the conviviality of differences, Similarity with the Word takes over.

It is the Dream of each and all - in Christ already introduced into the Breasts of the Eternal One convincing and lovable because He is 'inclusive' of Being; not in the way of paternalisms ultimately good-naturedly bestowed.

We have in common the 'Displacement'. An end «Word» on univocity.

To internalise and live the message:

How do you start the day? Do you welcome your guests (even emptiness)? Or do you approach them with excessive judgement?

[2nd Christmas Sunday, January 4, 2026]