We have just heard the Gospel reading of the calming of the storm, which was presented with a brief but incisive passage from the Book of Job, in which God reveals himself as the Lord of the sea. Jesus rebukes the wind and orders the sea to be calm, he speaks to it as if it were identified with the power of the devil. In fact, according to what the First Reading and Psalm 107[106] tell us, in the Bible the sea is considered a threatening, chaotic and potentially destructive element which God the Creator alone can dominate, govern and calm.

Yet, there is another force a positive force that moves the world, capable of transforming and renewing creatures: the power of "Christ's love" (2 Cor 5: 14) as St Paul calls it in his Second Letter to the Corinthians not, therefore essentially a cosmic force, but rather divine, transcendent. It also acts on the cosmos but, in itself, Christ's love is "another" power and the Lord manifested this transcendent otherness in his Pasch, in the "holiness" of the "way" he chose to free us from the dominion of evil, as happened for the Exodus when he brought the Jews out of Egypt through the waters of the Red Sea. "Your way, O God, is holy", the Psalmist exclaims, "Your way was through the sea/ your path through the great waters" (Ps 77[76]: 13, 19). In the Paschal Mystery, Jesus passed through the abyss of death, because in this way God wanted to renew the universe through the death and Resurrection of his Son, who "died for all", that all might live "for him who for their sake died and was raised" (2 Cor 5: 15), and not live for their own sake alone.

The solemn gesture of calming the stormy sea was a clear sign of Christ's lordship over negative powers and induces one to think of his divinity: "Who then is this", his own Disciples asked fearfully, "that even wind and sea obey him?" (Mk 4: 41). Their faith is not yet firm, it is being formed; it is a mingling of fear and trust; on the other hand, Jesus' confidant abandonment to the Father is total and pure. This is why he could sleep during the storm, completely safe in God's arms. The time would come, however, when Jesus too would feel fear and anguish, when his hour came he was to feel the full burden of humanity's sins upon him, like a wave at high tide about to break over him. That was indeed to be a terrible tempest, not cosmic but spiritual. It was to be the final, extreme assault of evil against the Son of God.

Yet, in that hour Jesus did not doubt in the power of God the Father or in his closeness, even though he had to experience to the full the distance of hatred from love, of falsehood from the truth, of sin from grace. He experienced this drama in himself with excruciating pain, especially in Gethsemane, before his arrest, and then throughout his Passion until his death on the Cross. In that hour, Jesus on the one hand was one with the Father, fully abandoned to him; on the other, since he showed solidarity to sinners, he was as it were separated and felt abandoned by Him.

[Pope Benedict, homily 21 June 2009]

The storm calmed on the Lake of Genesaret can be reread as a "sign" of Christ's constant presence in the "boat" of the Church, which many times throughout history is exposed to the fury of the winds during stormy hours. Jesus, awakened by the disciples, commands the winds and the sea to be becalmed. Then he says to them, "Why are you so fearful? Have you no faith yet?" (Mk 4:40). In this, as in other episodes, one can see Jesus' desire to inculcate in the apostles and disciples faith in his operative and protective presence even in the most stormy hours of history, in which doubt about his divine assistance could infiltrate the spirit. In fact, in Christian homiletics and spirituality, the miracle has often been interpreted as a 'sign' of Jesus' presence and a guarantee of trust in him on the part of Christians and the Church.

[Pope John Paul II, General Audience 2 December 1987]

Today’s liturgy tells the episode of the storm calmed by Jesus (Mk 4:35-41). The boat in which the disciples are crossing the lake is beaten by the wind and the waves and they fear they will sink. Jesus is with them on the boat, yet he is in the stern asleep on the cushion. Filled with fear, the disciples cry out to him: “Teacher, do you not care if we perish?” (v. 38).

And quite often we too, beaten by the trials of life, have cried out to the Lord: “Why do you remain silent and do nothing for me?”. Especially when it seems we are sinking, because love or the project in which we had laid great hopes disappears; or when we are at the mercy of unrelenting waves of anxiety; or when we feel we are drowning in problems or lost amid the sea of life, with no course and no harbour. Or even, in moments in which the strength to go forward fails us, because we have no job, or an unexpected diagnosis makes us fear for our health or that of a loved one. There are many moments when we feel we are in a storm; when we feel we are almost done in.

In these situations and in many others, we too feel suffocated by fear and, like the disciples, risk losing sight of the most important thing. In the boat, in fact, even if he is sleeping, Jesus is there, and he shares with his own all that is happening. If on the one hand his slumber surprises us, on the other, it puts us to the test. The Lord is there, present; indeed, he waits — so to speak — for us to engage him, to invoke him, to put him at the centre of what we are experiencing. His slumber causes us to wake up. Because to be disciples of Jesus, it is not enough to believe God is there, that he exists, but we must put ourselves out there with him; we must also raise our voice with him. Hear this: we must cry out to him. Prayer is often a cry: “Lord, save me!”. I was watching, on the programme “In his Image”, today, the Day of Refugees, many who come in large boats and at the moment of drowning cry out: “Save us!”. In our life too the same thing happens: “Lord, save us!”, and prayer becomes a cry.

Today we can ask ourselves: what are the winds that beat against my life? What are the waves that hinder my navigation, and put my spiritual life, my family life, even my psychological life in danger? Let us say all this to Jesus; let us tell him everything. He wants this; he wants us to grab hold of him to find shelter from the unexpected waves in life. The Gospel recounts that the disciples approach Jesus, wake him and speak to him (cf. v. 38). This is the beginning of our faith: to recognize that alone we are unable to stay afloat; that we need Jesus like sailors need the stars to find their course. Faith begins from believing that we are not enough for ourselves, from feeling in need of God. When we overcome the temptation to close ourselves off, when we overcome the false religiosity that does not want to disturb God, when we cry out to him, he can work wonders in us. It is the gentle and extraordinary power of prayer, which works miracles.

Jesus, begged by the disciples, calms the wind and waves. And he asks them a question, a question which also pertains to us: “Why are you afraid? Have you no faith?” (v. 40). The disciples were gripped with fear, because they were focused on the waves more than on looking at Jesus. And fear leads us to look at the difficulties, the awful problems, and not to look at the Lord, who many times is sleeping. It is this way for us too: how often we remain fixated on problems rather than going to the Lord and casting our concerns to him! How often we leave the Lord in a corner, at the bottom of the boat of life, to wake him only in a moment of need! Today, let us ask for the grace of a faith that never tires of seeking the Lord, of knocking at the door of his Heart. May the Virgin Mary, who in her life never stopped trusting in God, reawaken in us the basic need of entrusting ourselves to him each day.

[Pope Francis, Angelus 20 June 2021]

1. Spiritual life needs enlightenment and guidance. This is why Jesus, in founding the Church and sending the Apostles into the world, entrusted them with the task of teaching all the nations, as we read in the Gospel according to Matthew (Mt 28:19-20), but also to "preach the Gospel to the whole creation", as the canonical text of Mark's Gospel says (Mk 16:15). St Paul also speaks of the apostolate as "enlightening everyone" (Eph 3:9).

But this work of the evangelising and teaching Church belongs to the ministry of the Apostles and their successors and, in a different capacity, to all the members of the Church, to continue forever the work of Christ the "one Master" (Mt 23:8), who brought to humanity the fullness of God's revelation. There remains the need for an interior Master, who makes the teaching of Jesus penetrate the spirit and heart of mankind. It is the Holy Spirit, whom Jesus himself calls the "Spirit of truth", and whom he promises as the One who will guide into all truth (cf. Jn 14:17; 16:13). If Jesus said of Himself: "I am the truth" (Jn 14:6), it is this truth of Christ that the Holy Spirit makes known and spreads: "He will not speak of Himself, but will tell all that He has heard . . . he will take of mine and proclaim it to you" (Jn 16:13-14). The Spirit is Light of the soul: "Lumen cordium", as we invoke it in the Pentecost Sequence.

2. The Holy Spirit was Light and inner Master for the Apostles who had to know Christ in depth in order to fulfil their task as his evangelisers. He was and is so for the Church, and, in the Church, for believers of all generations, and especially for theologians and teachers of the Spirit, for catechists and leaders of Christian communities. It has been and is also for all those who, within and outside the visible confines of the Church, wish to follow God's ways with a sincere heart, and through no fault of their own find no one to help them decipher the riddles of the soul and discover the revealed truth. May the Lord grant all our brothers and sisters - millions and indeed billions of men - the grace of recollection and docility to the Holy Spirit in moments that can be decisive in their lives.

For us Christians, the intimate teaching of the Holy Spirit is a joyful certainty, based on Christ's word about the coming of the 'other Paraclete', whom - he said - 'the Father will send in my name. He will teach you all things and bring to your remembrance all that I have spoken to you" (John 14:26). "He will guide you into all truth" (Jn 16:13).

3. As is clear from this text, Jesus does not entrust his word only to the memory of his hearers: this memory will be aided by the Holy Spirit, who will continually revive in the apostles the memory of events and the sense of the mysteries of the Gospel.

In fact, the Holy Spirit guided the Apostles in the transmission of the word and life of Jesus, inspiring both their oral preaching and writings, as well as the writing of the Gospels, as we have seen in the catechesis on the Holy Spirit and Revelation.

But it is still He who gives the readers of Scripture the help to understand the divine meaning included in the text of which He Himself is the inspirer and main author: He alone can make known "the depths of God" (1 Cor 2:10), as they are contained in the sacred text; He who was sent to instruct the disciples on the teachings of their Master (cf. Jn 16:13).

4. Of this intimate teaching of the Holy Spirit the Apostles themselves, the first transmitters of the word of Christ, speak to us. St. John writes: "Now you have the anointing received from the Holy One (Christ) and you are all taught. I have not written to you because you do not know the truth, but because you know it and because no lie comes from the truth" (1 John 2: 20-21). According to the Church Fathers and the majority of modern exegetes, this "anointing" (chrisma) designates the Holy Spirit. Indeed, St John states that those who live according to the Spirit have no need of other teachers: "As for you," he writes, "the anointing you have received from Him abides in you, and you do not need anyone to teach you; but just as His anointing teaches you all things, and is true and does not lie, so stand firm in Him, as He teaches you" (1 John 2: 27).

The Apostle Paul also speaks of an understanding according to the Spirit, which is not the result of human wisdom, but of divine illumination: "The natural man (psychicòs) does not understand the things of the Spirit of God; they are foolishness to him, and he is not able to understand them, because he can judge of them only by the Spirit. The spiritual man (pneumaticòs), on the other hand, judges everything, without being able to be judged by anyone" (1 Cor 2:14-15). 

Therefore Christians, having received the Holy Spirit, Christ's anointing, possess within themselves a source of knowledge of the truth, and the Holy Spirit is the sovereign Master who enlightens and guides them.

5. If they are docile and faithful to his divine teaching, the Holy Spirit preserves them from error, making them victorious in the constant conflict between the "spirit of truth" and the "spirit of error" (cf. 1 Jn 4:6). The spirit of error, which does not recognise Christ (cf. 1 Jn 4:3), is spread by the "false prophets", ever present in the world, even in the midst of the Christian people, with an action that is now uncovered and even clamorous, now insidious and creeping. Like Satan, they too sometimes disguise themselves as "angels of light" (cf. 2 Cor 11:14) and present themselves with apparent charisms of prophetic and apocalyptic inspiration. This was already the case in apostolic times. That is why St John warns: "Do not put faith in every inspiration, but test the inspirations, to see if they really come from God, for many false prophets have appeared in the world" (1 John 4:1). The Holy Spirit, as the Second Vatican Council recalled (cf. Lumen gentium, 12), protects the Christian from error by making him discern what is genuine from what is spurious. On the part of the Christian, it will always take good criteria of discernment regarding the things he hears or reads in matters of religion, Holy Scripture, manifestations of the supernatural, etc. Such criteria are conformity to the Gospel, because the Holy Spirit cannot but "take from Christ"; harmony with the teaching of the Church, founded and sent by Christ to preach its truth; the uprightness of the life of the speaker or writer; the fruits of holiness resulting from what is presented or proposed.

6. The Holy Spirit teaches the Christian the truth as the principle of life. It shows the concrete application of Jesus' words in one's life. It makes one discover the relevance of the Gospel and its value for all human situations. It adapts the understanding of the truth to every circumstance, so that this truth does not remain merely abstract and speculative, and frees the Christian from the dangers of duplicity and hypocrisy.

This is why the Holy Spirit enlightens each one personally, to guide him in his behaviour, showing him the way to follow, opening up at least some glimmer of the Father's plan for his life. This is the great grace of light that St Paul asked for the Colossians: "spiritual intelligence", capable of making them understand the divine will. Indeed, he assured them: "We do not cease to pray for you and to ask that you have a full knowledge of his (God's) will with all wisdom and spiritual intelligence, that you may conduct yourselves in a manner worthy of the Lord, to please him in all things, bearing fruit in every good work . . ." (Col 1:9-10). This grace of light is necessary for all of us, to know God's will for us well and to be able to live our personal vocation fully.

There is never a shortage of problems, which sometimes seem insoluble. But the Holy Spirit comes to the aid of difficulties and enlightens. He can reveal the divine solution, as at the Annunciation for the problem of reconciling motherhood with the desire to preserve virginity. Even when it is not a unique mystery such as that of Mary's intervention in the Incarnation of the Word, it can be said that the Holy Spirit possesses an infinite inventiveness, proper to the divine mind, which knows how to unravel the knots of even the most complex and impenetrable human affairs.

7. All this is granted and worked in the soul by the Holy Spirit through his gifts, thanks to which it is possible to practise good discernment not according to the criteria of human wisdom, which is foolishness before God, but of divine wisdom, which may seem foolishness in the eyes of men (cf. 1 Cor 1:18, 25). In reality, only the Spirit "searches all things, even the depths of God" (1 Cor 2:10-11). And if there is opposition between the spirit of the world and the Spirit of God, Paul reminds Christians: "We have not received the spirit of the world, but the Spirit of God to know all things that God has given us" (1 Cor 2:12). Unlike the "natural man", the "spiritual man" (pneumaticòs) is sincerely open to the Holy Spirit, docile and faithful to his inspirations (cf. 1 Cor 2:14-16). Therefore he habitually has the capacity for right judgement under the guidance of divine wisdom.

8. A sign of real contact with the Holy Spirit in discernment is and always will be adherence to revealed truth as proposed by the Magisterium of the Church. The interior Master does not inspire dissension, disobedience, or even unjustified resistance to the pastors and teachers established by Him in the Church (cf. Acts 20:29). It is the authority of the Church, as the Council says in the constitution Lumen gentium, "not to quench the Spirit, but to examine everything and hold fast to what is good (cf. 1 Thess 5:12, 19-21)" (Lumen gentium, 12). This is the line of ecclesial and pastoral wisdom that also comes from the Holy Spirit.

[Pope John Paul II, General Audience 24 April 1991]

Second Sunday in Ordinary Time (year A)  [18 January 2026]

May God bless us and may the Virgin protect us. Today begins the week of prayer for Christian unity (18-25 January) and Ordinary Time resumes.

First Reading from the Book of the Prophet Isaiah (49:3-6)

This passage belongs to a group of four texts from the prophet Isaiah, called the "Songs of the Servant". They date back to the dramatic period of the Babylonian Exile (6th century BC) and are addressed to a discouraged people who wonder if God has forgotten them. The prophet, however, announces a decisive word: Israel is still God's servant. The Covenant is not broken; God has not only not abandoned his people, but entrusts them with an even greater mission. In this song, the Servant is not a particular individual, but the people of Israel as a whole, as the text clearly states: 'You are my servant, Israel'. Its vocation is equally clear: to manifest the glory of God. This glory is not abstract, but concrete: it is God's work of salvation, identified here with the return from exile. The liberation of the people will be the visible proof that God is the saviour. Thus, those who have been saved become witnesses of salvation before the world. In the ancient mindset, the defeat and deportation of a people could seem like the failure of their God; liberation, on the other hand, will manifest to the pagan peoples the superiority of the God of Israel. Being a "servant" therefore means, on the one hand, the certainty of God's support and, on the other, a mission: to continue to believe in salvation and to bear witness to it, so that other peoples may also recognise God as saviour. This explains the final announcement: 'I will make you a light to the nations, that my salvation may reach to the ends of the earth'. God's plan concerns not only Israel but all humanity. Here, the messianic expectation evolves profoundly: the Messiah is no longer an individual king but a collective subject, the people of Israel, who do not exercise political power but carry out a mission of service. One difficulty remains: if the Servant is Israel, how can he "gather Israel"? Isaiah is actually addressing the "Remnant," the small group of faithful who did not lose their faith during the exile. This Remnant has the task of bringing the people back to God, that is, of converting them. But this is only the first stage: the rise of Israel becomes the initial sign of the plan of universal salvation. Finally, the prophet insists on the divine origin of this message: it is not the fruit of human invention, but the word of the Lord. In the midst of discouragement, a confession of humble and profound trust resounds: the Servant's strength is not in himself, but in God.

decisive role of the faithful Remnant. +The foundation of everything: strength comes from God alone, not from man.

*Responsorial Psalm (39/40) 

The statement in Psalm 39/40 – "sacrifice  and offering  you do not desire" is surprising, because the psalms were sung in the temple itself, while sacrifices were being offered. In reality, the meaning is clear: what matters to God is not the ritual itself, but the attitude of the heart that it expresses. This is why the psalmist can say: "You have opened my ears"... then I said: "Here I am, I am coming". The whole Bible recounts a long educational journey in understanding sacrifice, which goes hand in hand with the revelation of the true face of God. To sacrifice means "to make sacred", to enter into communion with God; but the way of doing so changes as we understand who God really is. Israel did not invent sacrifice: it was a common practice among the peoples of the Near East. However, from the beginning, biblical faith introduces a decisive difference: human sacrifices are absolutely forbidden. God is the God of life, and cannot ask for death in order to draw closer to Him. Even the story of Abraham and Isaac shows that 'sacrificing' does not mean killing, but offering. Over the centuries, a true conversion of sacrifice took place, concerning first and foremost its meaning. If God is thought of as a being to be appeased or bought, sacrifice becomes a magical gesture. If, on the other hand, God is recognised as the one who loves first and gives freely, then sacrifice becomes a response of love and gratitude, a sign of the Covenant and not a commodity to be exchanged. Biblical pedagogy thus leads from the logic of 'giving in order to receive' to the logic of grace: everything is a gift, and man is called to respond with the 'sacrifice of the lips', that is, with thanksgiving. The substance of sacrifice also changes: the prophets teach that the true sacrifice pleasing to God is to give life, not to give death. As Hosea says (6:6): 'I desire mercy, not sacrifice'. The ultimate ideal is the service of our brothers and sisters, expressed in the Songs of the Servant of Isaiah: a life given so that others may live. Psalm 39/40 summarises this journey: God opens man's ear to enter into a dialogue of love; in the New Covenant, sacrifice becomes totally spiritual: 'Behold, I come'.

*Second Reading from the First Letter of Saint Paul the Apostle to the Corinthians (1:1-3)

This text celebrates the dignity of those of us who are baptised. It is chosen for this Sunday, which marks the return to ordinary time in the liturgy: ordinary does not mean trivial, but simply in the order of the year. Every Sunday we celebrate extraordinary events: here St Paul reminds us of the greatness of our title as Christians. According to Paul, we are those who invoke the name of the Lord Jesus Christ, recognising him as God. To say 'Lord' means that Jesus is the centre of our life, of history and of the world. This is why Paul calls us 'holy people': being holy does not mean being perfect, but belonging to God. Baptism consecrates us to Him, and the community deserves to be honoured in the Eucharistic celebration. If Jesus is not truly our Lord, we must question our faith. Paul emphasises the name of Christ several times in his letter, showing that our relationship with Him is the foundation of Christian life. All Christians are 'called': Paul himself did not choose to be an apostle, but was called by God on the road to Damascus. The word Church (ecclesia) means 'called', and every local community is called to reflect God's universal love. The mission is universal, but accessible: God does not ask us for extraordinary gestures, only willingness to do His will, as today's Psalm reminds us: 'Behold, I am coming'. The Eucharistic liturgy echoes Paul's words: in the gesture of peace and in the greeting 'The Lord be with you', we are immersed in the grace and peace of Christ. This text is particularly suitable for the week of prayer for Christian unity: it reminds us of what unites Christians throughout the world, called to be seeds of a new humanity, which one day will be reunited in grace and peace around Jesus Christ. The historical context of this letter: Corinth was a city of great wealth and poverty, a crossroads between the Adriatic and the Aegean, with a mixed population and marked social contrasts. The Christian community founded by Paul reflected these differences. The letter to the Corinthians that we read today is probably the first to have come down to us, written around 55-56 AD, in response to specific questions from the community.

From the Gospel according to John (1:29-34)

John the Baptist solemnly proclaims: "I have seen and testified that this is the Son of God." At that time, the title "Son of God" was synonymous with Messiah: to recognise this in Jesus meant to announce the Messiah awaited by Israel. Every king of Jerusalem received the anointing and the title of Son of God as a sign that the Spirit was guiding him; but unlike previous kings, Jesus is the one on whom the Spirit 'sleeps' permanently, indicating that his entire mission will be led by the Holy Spirit. John the Baptist also describes Jesus as 'the Lamb of God who takes away the sin of the world'. The figure of the lamb evokes three images: the Paschal Lamb, a sign of liberation; Isaiah's Suffering Servant, innocent and bearing the sins of others; the lamb offered by God, as in Abraham's trial with Isaac. Jesus is therefore the Messiah, the liberator of humanity, but he does not immediately eliminate sin: he offers us the possibility of freeing ourselves from it by living guided by the Spirit, with love, generosity and forgiveness. Salvation is not for one man alone, but for all believers, the 'Body of Christ'. The new humanity begins in Jesus, through his obedience and his full communion with God, offering a model of new life.

*Origen, in his commentary on the Gospel of John, writes: 'Thus John calls Jesus the Lamb of God: "Behold the Lamb of God who takes away the sins of the world." With these words, John declares that Christ, the one who was before him, is the one who takes away the sins of the world.

+Giovanni D'Ercole

Baptism of the Lord (year A) [11 January 2026]

May God bless us and may the Virgin protect us! Today marks the end of the Christmas season, as we give thanks to Providence for having been able to celebrate this Mystery of Light and Peace in an atmosphere of serenity.

*First Reading from the Book of the Prophet Isaiah (42:1-4, 6-7)

The Servant of the Lord and his universal mission. This text from Isaiah is rich and complex, but it can be divided into two main parts. In both parts, it is God who speaks, but in two different ways: in the first part, he speaks of his Servant, and in the second, he addresses him directly. First part: God describes the Servant as the bearer of justice and universal law: 'He will bring justice to the nations... he will not fail or be discouraged until he has established justice on earth; he will not falter until he has established it on earth'. 'I have called you for justice': here judgement does not mean condemnation, but salvation and liberation. The Servant will act with gentleness and respect for the fragile, he will not crush the weak or extinguish those at risk. His mission concerns all humanity, because God desires that even the distant islands aspire to his justice, to his salvation. In all this, the Servant is sustained by the Spirit of God: 'Behold my Servant, whom I uphold... I have placed my Spirit upon him'. Part Two: God clarifies the Servant's mission: "to open the eyes of the blind and bring prisoners out of the dungeon... those who dwell in darkness." Here, judgement becomes total liberation, a passage from darkness to light. The mission is universal: the Servant is the light of the nations, and God continues to sustain him: "I, the Lord, have called you... and taken you by the hand." Who is this Servant? Isaiah does not specify, because it was clear to his contemporaries: the Servant is the people of Israel, called to be the privileged instrument of salvation. Messianism in Isaiah is not individual but collective: the small faithful nucleus becomes light and guidance for the whole world. Jesus, at his baptism in the Jordan, takes the lead of this servant-people and fulfils the mission announced by the prophets. The key message is this: God's judgement is not condemnation but liberation and universal salvation. God supports the Servant and entrusts him with the task of bringing light and justice to all nations. God's faithfulness and creative power are the guarantee of our hope, even in the most difficult moments.

*Important elements: +Text divided into two parts: God speaks about the Servant and directly to the Servant. +Judgement of the Servant = salvation and liberation, not condemnation and universal mission: light for the nations, opening the eyes of the blind, liberation of prisoners. +Gentleness and care for the fragile: 'he will not extinguish a dimly burning wick'. +Support of the Spirit of God on the Servant understood as the people of Israel, collective messianism. +Jesus at his baptism takes on the leadership of the servant-people. +Hope based on God's faithfulness and creative power.

 *Responsorial Psalm (28/29)

 To understand this psalm, one must imagine the force of a violent storm, shaking the country from Lebanon and Hermon to the desert of Qadesh. The psalm describes the voice of the Lord as powerful, thunderous, lightning-like, capable of breaking cedars and frightening the desert. This voice recalls the revelation at Sinai, when God made his voice heard to Moses amid fire and lightning, and every word of the Law appeared as flashes of fire. The name of God (YHWH, the Lord) is repeated several times, emphasising God's living presence and his saving action. The repetition of 'voice of the Lord' recalls the creative Word, as in the first chapter of the book of Genesis: the Word of God is effective, while idols are powerless. The psalm insists on God's sovereignty: God is the only legitimate king, worthy of glory and worship, and soon everyone – people and false powers – will recognise his dominion. God's powerful voice also evokes victory over the waters and chaos, as in the time of the flood or the liberation from Egypt, demonstrating his saving and liberating power. The central theme is the glory of God, repeated several times, and the anticipation of a time when all humanity will recognise his kingship. The psalm is linked to the feast of the Baptism of Christ, when the Kingdom of Heaven draws near through Jesus: God is finally recognised as king and his salvation is announced to all.

*Important elements: +Powerful image of the storm: voice of the Lord, lightning, broken cedars and Reference to Sinai: Word of God as fire, Law and covenant. +Repetition of God's name: YHWH, sign of presence and power. +Creative Word: as in Genesis, the Word is effective, idols are powerless. +Universal sovereignty of God: the only legitimate king, worthy of glory. +Victory over the waters and chaos: flood, exodus from Egypt. +Glory of God: central theme, anticipation of his universal recognition. +Connection to the baptism of Christ: manifestation of the Kingdom of Heaven and universal salvation

*Second Reading from the Acts of the Apostles (10:34-38)

In this account from Acts 10, we witness a truly revolutionary moment: Peter, guided by the Holy Spirit, breaks all the social and religious rules of his time and crosses the threshold of the house of a pagan, the Roman centurion Cornelius. Cornelius is a pious man who fears God, esteemed by the Jews for his almsgiving and justice, but he is not circumcised. He receives a vision: an angel invites him to send for Peter in Joppa, where he is staying with Simon the tanner. At the same time, Peter receives a vision from heaven: a large sheet filled with animals orders him to eat, but he refuses because, according to the Law, they are unclean. A voice answers him: What God has declared clean, you must not declare unclean. This prepares him to understand that no man is unclean in God's eyes and that faith is no longer limited by nationality or ritual laws. When Cornelius's messengers arrive, the Holy Spirit confirms to Peter: Follow them without hesitation, for it is I who send them. Peter goes down, welcomes them, and sets out for Caesarea with some Christians, aware of the importance of the meeting. The arrival at Cornelius' house is significant: Peter explains to everyone that God is impartial and welcomes anyone who fears him and does good, regardless of nationality. The Holy Spirit falls on all those present, even on the pagans, showing that the gift of the Spirit is no longer reserved for Jews alone. Peter concludes that these pagans must also be baptised, because they have received the Holy Spirit just like the Jewish believers. This episode fulfils what Jesus had promised: the apostles would be witnesses to the ends of the earth (Acts 1:8). The election of Israel is not denied, but salvation in Christ is now open to all nations.

*Important elements: +Missionary revolution: Peter crosses the threshold of a pagan's house by the will of the Holy Spirit. Cornelius, a devout pagan who fears God, is an example of spiritual openness. +Peter's vision: nothing is unclean to God, universal openness of faith, and the Holy Spirit guides Peter, confirming the call of the pagans. +Reception and baptism: even pagans receive the Spirit and the sacrament of water. +Universality of the Gospel: fulfilment of the mission to the ends of the earth. +Balance: election of Israel confirmed, but salvation accessible to all.

*From the Gospel according to Matthew (3:13-17)

The baptism of Jesus marks his first public appearance: until then, for many, he was just Jesus of Nazareth. Matthew presents him simply as Jesus, who comes from Galilee and goes to John to be baptised in the Jordan. This gesture becomes the first revelation of his true role as Messiah in the eyes of all. The main images in this text are: The march to the Jordan: Jesus travels through Galilee to the banks of the river, as do the other Jews who go to John for the baptism of conversion. The gesture of John the Baptist: initially surprised and hesitant, John recognises in Jesus the one who is greater than himself and who will baptise in the Holy Spirit and fire. The heavens opening and the dove: the open heavens symbolise the fulfilment of Israel's expectations; the dove represents the Holy Spirit descending on Jesus, recalling the divine presence over Creation and the promised Messiah. The main words are: John expresses his amazement: ' I need to be baptised by you!' recognising the greatness of Jesus. Jesus replies: Let it be so now, for thus it is fitting for us to fulfil all righteousness, that is, to conform fully to God's plan. This shows Jesus' humility and his complete solidarity with humanity. The voice of the Father from heaven: 'This is my beloved Son, in whom I am well pleased' . With this phrase, Jesus is recognised as Messiah-King and Messiah-Servant, fulfilling the prophecies of Isaiah and the Davidic promise: God declares his love and his saving mission upon him. And these are the theological and spiritual meanings: Jesus fully enters into the human condition, even though he is without sin, taking the place of sinners. Baptism represents a new creation: the waters of the Jordan symbolise purification and the journey towards the spiritual Promised Land, guided by the Spirit. The scene reveals the Trinity: the Father speaks, the Son is baptised, the Spirit descends like a dove. Baptism is the beginning of the building of the Body of Christ: all those who participate in baptism are integrated into this saving mission.

St. Gregory of Nazianzus writes: "Christ is baptised not to be purified, but to purify the waters" (Oratio 39, In Sancta Lumina).

*Important elements: +First public manifestation of Jesus: revelation of the Messiah. +Solidarity with humanity: Jesus places himself among sinners to fulfil God's justice. +Role of John the Baptist: recognises the Messiah and his baptism in the Spirit and fire. +Presence of the Holy Spirit: symbol of the dove, confirms the mission and the new creation and Voice of the Father: confirms the divine sonship and love for Jesus. +Messiah-King and Messiah-Servant: fulfilment of Isaiah's prophecies and the Davidic promise. +New creation and journey towards the spiritual Promised Land: baptism as entry into the Body of Christ. +Revelation of the Trinity: Father, Son and Holy Spirit present in Baptism. +Universality of the message: Baptism opens the way to salvation for all humanity.

+ Giovanni D'Ercole

Epiphany of the Lord (year A)  [6 January 2026]

May God bless us and may the Virgin protect us! Happy Epiphany!

*First Reading from the Book of the Prophet Isaiah (60:1-6)

In these dark days, here is an announcement of light! This text from Isaiah is filled with insistent images of light: "Arise, shine, for your light has come, and the glory of the Lord has risen upon you... The Lord shines upon you... His glory appears upon you... Then you will see and be radiant." It is precisely this abundance of light that makes us understand that the real climate is anything but bright. The prophets do not cultivate paradox, but the art of hope: they speak of light because the people are immersed in the darkest night. The historical context is that of the post-exile period (525-520 BC). The return from Babylon did not bring the expected prosperity. Tensions are high: between those who remained in the country and those returning from exile; between different generations; between Jews and foreign populations settled in Jerusalem during the occupation. The most painful issue concerns the reconstruction of the Temple: the returnees refuse the help of groups considered religiously unfaithful; this gives rise to a conflict that blocks the work and dampens enthusiasm. As the years passed, discouragement set in. It was here that Isaiah, together with the prophet Haggai (cf. 1:2-8, 12-15; 2:3-9), provoked a spiritual awakening. Sadness is not worthy of the people of the promises. The prophet's one great argument is this: Jerusalem is the city chosen by God, the place where He has placed His Name. For this reason, Isaiah can dare to say: 'Arise, Jerusalem! Shine forth'. Even when everything seems dark, God's faithfulness remains the foundation of hope. The almost triumphal language does not describe a situation that has already been resolved, but anticipates the day that is coming. In the night, we look for the dawn: the prophet's task is to restore courage, to remember the promise. The message is clear: do not be discouraged; get to work, rebuild the Temple, because the light of the Lord will come. Three final points: Faith combines lucidity and hope: seeing reality does not extinguish trust. The promise is not a political triumph, but God's victory, his glory that illuminates humanity. Jerusalem already points to the people and, beyond the people, to all humanity called to communion: God's plan transcends every city and every border.

*Important elements: +Post-exilic context (525-520 BC) and climate of discouragement. +Internal conflicts and blockage of the reconstruction of the Temple. +Language of light as an announcement of hope in the night. +Vocation of Jerusalem: chosen city, place of Presence. +Prophetic call to action: rise up and rebuild. +Hope based on God's faithfulness, not on political successes. +Universal openness: the promise concerns all humanity

*Responsorial Psalm (71/72)

Men dream and God carries out his plan. Psalm 71 ideally brings us into the celebration of a king's coronation. The accompanying prayers express the deepest desires of the people: justice, peace, prosperity for all, to the ends of the earth. It is the great dream of humanity throughout the ages. Israel, however, has a unique certainty: this dream coincides with God's own plan. The last verse of the psalm, which blesses only the Lord and not the king, offers us the key to understanding. The psalm was composed after the exile, at a time when there was no longer a king in Israel. This means that the prayer is not addressed to an earthly sovereign, but to the king promised by God, the Messiah. And since it is a divine promise, it is certain. The whole Bible is permeated with this unshakeable hope: history has meaning and direction. The prophets call it 'the Day of the Lord', Matthew 'the Kingdom of Heaven', Paul 'the merciful plan'. It is always the same plan of love that God tirelessly proposes to humanity. The Messiah will be its fulfilment, and it is He whom Israel invokes in praying the psalms. This Psalm describes the ideal king, awaited for centuries, in continuity with the promise made to David through the prophet Nathan: a kingdom stable forever, a king called the son of God. Over the centuries, this promise has been deepened: if the king is the son of God, then his kingdom will be founded on justice and peace. Each new coronation rekindled this expectation. Yet the ideal kingdom has not yet been fully realised. It may seem like a utopia. But for the believer it is not: it is a promise from God, and therefore a certainty. Faith is the anchor of the soul: in the face of the failures of history, the believer does not give up hope, but waits patiently, certain of God's faithfulness. The psalm announces a decisive reversal: power and justice will finally coincide. In God, power is only love. For this reason, the messianic king will free the poor, defend the weak and bring endless peace. His kingdom will have no boundaries: it will extend to the whole earth and last forever. For Israel, this psalm remains a prayer of expectation for the Messiah. For Christians, it is fulfilled in Jesus Christ, and the episode of the Wise Men is already a sign of the universality of his kingdom: the nations come to him, bringing gifts and adoration.

*Important elements: +Psalm 71 as a prayer for the universal desires for justice and peace. +Coincidence between man's dream and God's plan. +Post-exilic composition: waiting for the king-Messiah. +Promise made to David (2 Sam 7) as the foundation of expectation. +History has meaning and direction in God's plan. +The ideal king: justice, peace, defence of the poor. +God's power as love and service. +Universal and endless kingdom. +Messianic Jewish reading and Christian fulfilment in Jesus Christ. + The Wise Men as the first sign of the fulfilment of the universal promise

*Second Reading from St Paul's Letter to the Ephesians (3:2...6)

This passage is taken from the Letter to the Ephesians (chapter 3) and takes up a central theme already announced in chapter 1: the 'merciful plan/mystery of God'. Paul recalls that God has made known the mystery of his will: to bring history to its fulfilment, recapitulating in Christ all that is in heaven and on earth (Eph 1:9-10). For St Paul, the mystery is not a closely guarded secret, but God's intimacy offered to man. It is a plan that God reveals progressively, with patient pedagogy, just as a parent accompanies a child in the discovery of life. Thus God has guided his people throughout history, step by step, until the decisive revelation in Jesus Christ. With Christ, a new era begins: before and after him. The heart of the mystery is this: Christ is the centre of the world and of history. The whole universe is called to be reunited in Him, like a body around its head. Paul emphasises that this unity concerns all nations: all are associated in sharing the same inheritance, in forming the same body, in participating in the same promise through the Gospel. In other words: the inheritance is Christ, the promise is Christ, the body is Christ. When we say "Thy will be done" in the Lord's Prayer, we are asking for the fulfilment of this plan. God's plan is therefore universal: it concerns not only Israel, but all humanity. This openness was already present in the promise made to Abraham: "All the families of the earth shall be blessed in you" (Gen 12:3), and proclaimed by prophets such as Isaiah. However, this truth was slowly understood and often forgotten. At the time of Paul, it was not at all obvious to accept that pagans were fully participants in salvation. The early Christians of Jewish origin struggled to recognise them as full members. Paul intervenes decisively: pagans too are called to be witnesses and apostles of the Gospel. It is the same message that Matthew expresses in the story of the Wise Men: the nations come to the light of Christ. The text ends with an appeal: God's plan requires the cooperation of man. If there was a star for the Wise Men, for many today the star will be the witnesses of the Gospel. God continues to fulfil his benevolent plan through the proclamation and life of believers.

*Important elements: +The 'mystery' as a revelation of God's benevolent plan and progressive revelation culminating in Christ. +Christ as the centre of history and the universe and all humanity united in Christ: heritage, body and promise. Universality of salvation: Jews and pagans together in continuity with the promise to Abraham and the prophets. +Historical difficulties in accepting pagans. +Epiphany and Wise Men as a sign of universalism and Call to witness: collaborating in the proclamation of the Gospel

*From the Gospel according to Matthew (2:1-12)

At the time of Jesus, the expectation of the Messiah was very intense. People spoke of him everywhere and prayed to God to hasten his coming. Most Jews imagined the Messiah as a king descended from David: he would reign from Jerusalem, drive out the Romans and finally establish peace, justice and brotherhood in Israel; some even hoped that this renewal would extend to the whole world. This expectation was based on various prophecies in the Old Testament. First of all, that of Balaam in the Book of Numbers: called to curse Israel, he instead announced a promise of glory, speaking of a star rising from Jacob and a sceptre rising from Israel (Num 24:17). Over the centuries, this prophecy was interpreted in a messianic sense, to the point of suggesting that the coming of the Messiah would be marked by a star. This is why Herod takes the news brought by the Wise Men very seriously. Another decisive prophecy is that of Micah, who announces the birth of the Messiah in Bethlehem, the small village from which the ruler of Israel will come (Micah 5:1), in continuity with the promise made to David of a dynasty destined to last. The Wise Men, probably pagan astrologers, do not have a deep knowledge of the Scriptures: they set out simply because they have seen a new star. When they arrive in Jerusalem, they inquire with the authorities. Here a first great contrast emerges: on the one hand, the Wise Men, who seek without prejudice and ultimately find the Messiah; on the other, those who know the Scriptures perfectly but do not move, do not even make the short journey from Jerusalem to Bethlehem, and therefore do not encounter the Child. Herod's reaction is yet different. Jealous of his power and known for his violence, he sees the Messiah as a dangerous rival. Behind an apparent calm, he seeks precise information: the place of birth and the age of the child. His anguish and fear lead him to the cruel decision to kill all children under the age of two. In the story of the Wise Men, Matthew already offers us a summary of the entire life of Jesus: from the beginning, He encounters hostility and rejection from political and religious authorities. He will not be recognised as the Messiah, He will be accused and finally eliminated. Yet He is truly the promised Messiah: anyone who seeks Him with a sincere heart, like the Wise Men, can enter into God's salvation.

*St John Chrysostom on the episode of the Wise Men: "The Wise Men, though foreigners, rose, departed and came to the Child; so too must those who wish to encounter Christ move with a fervent heart, without waiting for comfort or security." (Homily VII on Matthew 2)

*Most important elements: +Strong messianic expectation at the time of Jesus and expectation of a Messiah-king, descendant of David. +Prophecy of the star (Balaam) and birth in Bethlehem (Micah). +The Wise Men: sincere seekers guided by the star. +Contrast between those who seek and those who know but do not move. +Herod's hostility, jealousy of power and violence. +Jesus rejected from the beginning of his life. + Universality of salvation: those who seek, find. + The Wise Men as a model of faith on the journey.

+ Giovanni D'Ercole