(Mk 3:7-12)

The Kingdom of the Father announced by Jesus was by no means bound to just any creed: God did not just have a Face different from the empire system and the great Ruler of religions, but actually opposite.

This is the sense of the glad tidings that his living Body pressed from all sides and tossed about by the waves [his fraternities, then besieged] is always called upon to proclaim with the works of recovery of people in difficulty, excluded from the circle of the strong.

In this very concrete sense, the Gospel of Mk insists on the expulsion of demons - starting with a kind of neutralisation that is rooted in a quality of inner gaze and eminent relationships, devoid of the instinct to compete. Even where it may seem impossible.

In Christ, the physician of suffering humanity, things of the soul appear different, and so do relationships. All this leads his group to a different view of themselves, of history, of the world, of the multitudes (vv.7-9) and of problems.

Incredibly, the Gospel suggests starting again from the masses abandoned by their guides, their 'shepherds'!

In this way - according to the ideal of the Prophets - the Lord himself gathers and forms the authentic remnant of Israel. He does not accept the political and confessional fabric at hand.

And with Him in the midst, His intimates are configured as the nucleus of a society of simple ways, but finally of solid discernment, and divine relations.

At the time of Mc, with the multiplication of palace conspiracies and civil war, everyone in Rome was broadly aware that the Pax Romana was now only an ancient memory, a crude illusion.

In a moment of awareness of the crumbling of the golden age promised by the regime, popular fear and belief in the dominance of unclean spirits over goodness increased.

On the other hand, instead of liberating the people, all the authorities of the various religious expressions of the time sucked their energies - spreading fantasies and fears that ended up feeding widespread anxieties, especially the (pious but tormenting) anxieties of the unconscious.

Based on the alternative teaching and work of its Master, the Church felt invested with the task of liberating the subjugated people.

The heart-rending tortures and pious nightmares had to be placed in the background anyway, so that they would fade away spontaneously.

If of authentic origin, the new proposal of life will no longer appeal to feelings of unworthiness and phobias of the punishment of the gods.

The concrete example of the living Christ is the little boat, here in v.9 [Greek text]: the tiny assembly of sons, in which He abides.

It was not to be crushed by the epochal anxieties and obsessions of guilt, of inadequacy, that the false spiritual guides of the time inculcated in the needy people of the time - and thanks to their diseducation, made even more radically inadequate.

In addition to slaves, other wretched people at that time were the submissive in the ruthless world of the Empire, as well as subservient to the punctilious, pedantic doctrines of the various religious 'authorities'.

Because intimidated, the crowds could see no possibility of emancipation from a slavish, frightened, overwhelmed existence - made up of superstitious fears taken to excess.

Untethered from their ancient imprisonments and able to take on the anxieties and hopes of any crowd, believers relied on trust.

Their healing power did not rest on the manipulative or covert persuasion skills of barkers.

In the crowd of the simple, they instilled endless scruples.

Conversely, the lowly acquired a clear vision of history and life. This was thanks to convivial relations and the new Faith that disintegrated the obtuseness of common thinking.

Thus they could find latent personal and communitarian energies, help each other, and support others to rise up from all affairs.

In this way, stealing from the power of evil all humanity captive to paralysing or falsely consoling idols.

Even today, the true believers never claim to replenish their adherence to their conviviality as sisters and brothers, aligning themselves with the climate of fear on which - still, at full stretch - some beliefs in the field and other leaders rely.

"The" awaited Son of God - with the determinative article [v.11 Greek text: "that one"] was to be a kind of King of the princes of the earth (precisely according to the imposition formula of the tiaras - finally musealised).

"The" awaited Messiah was imagined as an exceptional character, who was to impose himself in a peremptory manner.

The Lord's Anointed One would definitively sweep away the problems, guaranteeing the chosen people extraordinary prosperity at the expense of others.

Instead, the logic of Incarnation is not identified with guile, opportunist calculations, popular traditions, or elite conventions. 

The Lord simply made himself present in a profound way - in the higher self of each one and in his People.

Each must have access and new life.

Thus the afflicted crowd can become a church of new harmonies, of other covenants - but from its integrated, reconciled weakness - no longer through ignorance and subtraction, or psychosis.

By adhering to Christ, coexistence, fellowship, supportive qualities, vocation, naturalness, personal character and concreteness are combined.

The Lord would not have wanted an institution that was servile and flattering, nor spirited and empty - that could create scalpings or pyramids, and awe.

Nor magniloquent, strong, capable of dictating conditions, ideology and norms - but reduced to a "little boat" [v.9 Greek text].

For this reason, Jesus never endured the pursuit of fame or inconclusive exhibitionism (v.12).

His non-paternalistic Friendship accompanies us, understands, recovers, and even stands a step back.

Here is the particular Fraternity and Church itself that is able to amalgamate; its intimate configuration, which brings together and unites all. The only convincing and amiable condition.

Says the Tao Tê Ching (xxxviii):

"The authentic man abides in that which is solid and does not dwell in that which is fickle, abides in the fruit and does not dwell in the flower".

And Master Ho-shang Kung comments: 'The sage who practises the Way abides in that which in the Tao [Way] is solid: he abides in simplicity'.

To internalise and live the message:

What frees you from obsessions? Is there a need for a reassuring, or fluid, support configuration?

In your opinion, how can the crowds converge around Jesus so that free personalities are formed, and an apostolate and an ecclesiology of communion grow, while respecting differences?

1. The “door of faith” (Acts 14:27) is always open for us, ushering us into the life of communion with God and offering entry into his Church. It is possible to cross that threshold when the word of God is proclaimed and the heart allows itself to be shaped by transforming grace. To enter through that door is to set out on a journey that lasts a lifetime. It begins with baptism (cf. Rom 6:4), through which we can address God as Father, and it ends with the passage through death to eternal life, fruit of the resurrection of the Lord Jesus, whose will it was, by the gift of the Holy Spirit, to draw those who believe in him into his own glory (cf. Jn 17:22). To profess faith in the Trinity – Father, Son and Holy Spirit – is to believe in one God who is Love (cf. 1 Jn 4:8): the Father, who in the fullness of time sent his Son for our salvation; Jesus Christ, who in the mystery of his death and resurrection redeemed the world; the Holy Spirit, who leads the Church across the centuries as we await the Lord’s glorious return.

10 [...] "Man believes with his heart and so is justified, and he confesses with his lips and so is saved” (Rom 10:10). The heart indicates that the first act by which one comes to faith is God’s gift and the action of grace which acts and transforms the person deep within.

The example of Lydia is particularly eloquent in this regard. Saint Luke recounts that, while he was at Philippi, Paul went on the Sabbath to proclaim the Gospel to some women; among them was Lydia and “the Lord opened her heart to give heed to what was said by Paul” (Acts 16:14). There is an important meaning contained within this expression. Saint Luke teaches that knowing the content to be believed is not sufficient unless the heart, the authentic sacred space within the person, is opened by grace that allows the eyes to see below the surface and to understand that what has been proclaimed is the word of God.

Confessing with the lips indicates in turn that faith implies public testimony and commitment. A Christian may never think of belief as a private act. Faith is choosing to stand with the Lord so as to live with him. This “standing with him” points towards an understanding of the reasons for believing. Faith, precisely because it is a free act, also demands social responsibility for what one believes. The Church on the day of Pentecost demonstrates with utter clarity this public dimension of believing and proclaiming one’s faith fearlessly to every person. It is the gift of the Holy Spirit that makes us fit for mission and strengthens our witness, making it frank and courageous.

Profession of faith is an act both personal and communitarian. It is the Church that is the primary subject of faith.

[Pope Benedict, motu proprio Porta Fidei]

1. Continuing the topic of the previous catecheses dedicated to the article of faith concerning angels, God's creatures, today we delve into exploring the mystery of the freedom that some of them have directed against God and His plan of salvation towards mankind.

As the evangelist Luke testifies, at the moment when the disciples were returning to the Master full of joy for the fruits they had gathered in their missionary apprenticeship, Jesus uttered a thought-provoking phrase: "I saw Satan falling from heaven like the thunderbolt" (Lk 10:18). With these words, the Lord affirms that the proclamation of the kingdom of God is always a victory over the devil, but at the same time he also reveals that the building of the kingdom is continually exposed to the snares of the spirit of evil. To concern oneself with this, as we intend to do with today's catechesis, is to prepare oneself for the condition of struggle that is proper to the life of the Church in this final time of salvation history (as Revelation states). (cf. Rev 12:7) On the other hand, this allows us to clarify the correct faith of the Church in the face of those who distort it by exaggerating the importance of the devil, or those who deny or minimise its evil power.

The previous catecheses on angels have prepared us to understand the truth that Sacred Scripture has revealed and that the Tradition of the Church has transmitted on Satan, that is, on the fallen angel, the evil spirit, also known as the devil or demon.

2. This "fall", which presents the character of the rejection of God with the consequent state of "damnation", consists in the free choice of those created spirits who have radically and irrevocably rejected God and His kingdom, usurping His sovereign rights and attempting to subvert the economy of salvation and the very ordering of the whole of creation. A reflection of this attitude is found in the words of the tempter to the progenitors: "you shall become like God" or "like gods" (cf. Gen 3:5). Thus the evil spirit attempts to transplant into man the attitude of rivalry, insubordination and opposition to God, which has become almost the motivation of his entire existence.

3. In the Old Testament, the narration of the fall of man, recorded in the book of Genesis, contains a reference to the attitude of antagonism that Satan wants to communicate to man in order to lead him to transgression. (cf. Gen 3:5) Also in the book of Job (cf. Job 1:11; 2:5. 7) we read that Satan seeks to bring about rebellion in the suffering man. In the book of Wisdom (cf. Wis 2: 24) Satan is presented as the author of death, which entered human history together with sin.

4. The Church, in the Fourth Lateran Council (1215), teaches that the devil (or Satan) and other demons "were created good by God but have become evil by their own will". Indeed, we read in the Epistle of St Jude: ". . the angels who did not keep their dignity but left their abode, the Lord keeps them in eternal chains, in darkness, for the judgment of the great day" (Jd 6). Similarly, the Second Epistle of St Peter speaks of "angels who had sinned" and whom God "did not spare, but . . . plunged into the dark abysses of hell, holding them for judgment" (2 Pet 2:4). It is clear that if God "does not forgive" the sin of the angels, he does so because they remain in their sin, because they are eternally "in the chains" of that choice they made at the beginning, rejecting God, against the truth of the supreme and definitive Good that is God himself. In this sense, St John writes that "the devil is a sinner from the beginning . . ." (1 Jn 3:8). And "from the beginning" he has been murderous and "has not persevered in the truth, because there is no truth in him" (Jn 8:4)

5. These texts help us to understand the nature and dimension of Satan's sin, consisting in the rejection of the truth about God, known in the light of intelligence and revelation as infinite Good, Love and subsistent Holiness. The greater the spiritual perfection and cognitive perspicacity of the angelic intellect, the greater its freedom and closeness to God. By rejecting the known truth about God by an act of his own free will, Satan becomes a cosmic "liar" and "the father of lies" (Jn 8:4). He therefore lives in radical and irreversible denial of God and seeks to impose his tragic "lie about the Good" that is God on creation, on other beings created in God's image, and particularly on mankind. In the Book of Genesis we find a precise description of this lie and falsification of the truth about God, which Satan (in the form of a serpent) attempts to pass on to the first representatives of the human race: God would be jealous of his prerogatives and would therefore impose limitations on man (cf. Gen 3:5). Satan invites man to free himself from the imposition of this yoke, making himself 'like God'.

6. In this condition of existential lie Satan becomes - according to St John - also a "murderer", that is, a destroyer of the supernatural life that God from the beginning had grafted into him and into creatures, made in the "image of God": other pure spirits and men; Satan wants to destroy life according to truth, life in the fullness of goodness, the supernatural life of grace and love. The author of the Book of Wisdom writes: ". . death has entered the world through the devil's envy, and those who belong to him experience it" (Wis 2:24). And in the Gospel, Jesus Christ admonishes: "Fear rather him who has the power to cause both soul and body to perish in hell" (Mt 10:28).

7. As the effect of the sin of the progenitors, this fallen angel gained dominion over man to a certain extent. This is the doctrine constantly confessed and proclaimed by the Church, and which the Council of Trent confirmed in its treatise on original sin (cf. DS 1511): it finds dramatic expression in the liturgy of Baptism, when the catechumen is asked to renounce the devil and his seductions.

Of this influence on man and the disposition of his spirit (and body), we find various indications in Holy Scripture, where Satan is called "the prince of this world" (cf. Jn 12:31; 14:30; 16:11), and even the God "of this world" (2 Cor 4:4). We find many other names describing his nefarious dealings with man: "Beelzebul" or "Beelzebul", "unclean spirit", "tempter", "evil one" and finally "antichrist" (1 Jn 4:3). He is compared to a "lion" (1 Pet 5:8), a "dragon" (in Revelation) and a "serpent" (Gen 3). Very frequently the name 'devil' is used to designate him, from the Greek 'diaballein' (hence 'diabolos'), which means: to cause destruction, to divide, to slander, to deceive. And to tell the truth, all this takes place from the very beginning through the work of the evil spirit, who is presented in Holy Scripture as a person, even though he asserts that he is not alone: "there are many of us", the devils cry out to Jesus in the region of the Gerasenes (Mk 5:9); "the devil and his angels", says Jesus in the description of the coming judgement (cf. Mt 25:41).

8. According to Holy Scripture, and especially the New Testament, the dominion and influence of Satan and other evil spirits encompasses the whole world. Let us think of Christ's parable about the field (which is the world), about the good seed and the bad seed that the devil sows in the midst of the wheat trying to snatch from hearts that good which has been "sown" in them (cf. Mt 13:38-39). Let us think of the numerous exhortations to vigilance (cf. Mt 26:41; 1 Pet 5:8), prayer and fasting (cf. Mt 17:21). Let us think of that strong affirmation of the Lord: "This kind of demons can in no other way be driven out except by prayer" (Mk 9, 29). Satan's action consists first of all in tempting men to evil, influencing their imagination and higher faculties to turn them in a direction contrary to God's law. Satan even puts Jesus to the test (cf. Lk 4:3-13), in an extreme attempt to thwart the demands of the economy of salvation as God has preordained it.

It is not excluded that in certain cases the evil spirit also goes so far as to exert its influence not only on material things, but also on man's body, for which one speaks of "diabolic possessions" (cf. Mk 5:2-9). It is not always easy to discern what is preternatural in these cases, nor does the Church readily acquiesce in or go along with the tendency to attribute many facts to direct intervention by the devil; but in principle it cannot be denied that in his desire to harm and lead to evil, Satan can reach this extreme manifestation of his superiority.

9. Finally, we must add that the striking words of Apostle John: "The whole world lies under the power of the evil one" (1 John 5:19), also allude to the presence of Satan in the history of mankind, a presence that grows more acute as man and society move away from God. The influence of the evil spirit can 'hide' itself in a deeper and more effective way: to be ignored corresponds to its 'interests'. Satan's ability in the world is to induce men to deny his existence in the name of rationalism and every other system of thought that seeks every loophole in order not to admit his work. However, this does not mean the elimination of man's free will and responsibility, nor does it mean the frustration of Christ's saving action. It is rather a conflict between the dark forces of evil and those of redemption. The words that Jesus addressed to Peter at the beginning of his passion are eloquent in this regard: ". . Simon, behold Satan has sought you out to sift you like wheat; but I have prayed for you that your faith may not fail" (Lk 22:31).

This is why we understand how Jesus, in the prayer he taught us, the "Our Father", which is the prayer of the kingdom of God, ends almost abruptly, unlike many other prayers of his time, by calling us back to our condition of being exposed to the snares of the Evil One. The Christian, appealing to the Father with the spirit of Jesus and invoking his kingdom, cries out with the power of faith: grant that we may not succumb to temptation, deliver us from Evil, from the Evil One. Grant, O Lord, that we may not fall into the unfaithfulness to which he who was unfaithful from the beginning seduces us.

[Pope John Paul II, General Audience 13 August 1986]

The heart of every Christian is the theatre of a "struggle". Every time the Father "draws us" towards Jesus, there is "someone else who wages war against us". This was emphasised by Pope Francis in the homily of the Mass celebrated at Santa Marta on Thursday 19 January, during which, commenting on the Gospel of the day (Mark, 3, 7-12), he dwelt on the reasons that drive people to follow Jesus. And to analyse how this following is never without difficulties, indeed if one did not fight every day with a series of "temptations", one would risk a formal and ideological religiosity.

In the Gospel passage, the Pontiff noted, three times "the word 'crowd' is said: a great crowd followed him on all sides; a great crowd; and the crowd threw themselves upon him, to touch him". A crowd "hot with enthusiasm, following Jesus warmly and coming from all parts: from Tyre and Sidon, from Idumea and Transjordan". So many 'were making this journey on foot to find the Lord'. And faced with such insistence one wonders: "Why did this crowd come? Why this enthusiasm? What did they need?". The motivations suggested by Francis can be many. "The Gospel itself tells us that there were sick people who were seeking healing" but there were also many who had come "to listen to him". After all, "these people liked to hear Jesus, because he spoke not like their doctors, but spoke with authority. This touched the heart". Certainly, the Pope underlined, "it was a crowd of people who came spontaneously: they did not take them in the buses, as we have seen so many times when events are organised and so many have to go there to 'verify' attendance, so as not to lose their jobs afterwards".

So these people "went because they felt something". And they were so numerous "that Jesus had to ask for a boat and go a little far from the shore, so that these people would not crush him". But the real reason, the profound one, what was it? According to the Pontiff, "Jesus himself in the Gospel explains" this sort of "social phenomenon" and says: "No one can come to me unless the Father draws him". In fact, Francis clarified, if it is true that this crowd came to Jesus because "they were in need" or because "some were curious" the real reason is found in the fact that "this crowd was attracted by the Father: it was the Father who attracted people to Jesus". And Christ "did not remain indifferent, like a static teacher who said his words and then washed his hands. No! This crowd touched the heart of Jesus". In the very Gospel we read that 'Jesus was moved, because he saw these people as sheep without a shepherd'.

Therefore, the Pontiff explained, 'the Father, through the Holy Spirit, draws people to Jesus'. It is useless to go looking for 'all the arguments'. Every reason may be "necessary" but "it is not enough to move a finger. You cannot move" take "a step with apologetic arguments alone". What is really necessary and decisive instead is "for the Father to pull you to Jesus".

The decisive cue for the Pontiff's reflection came when he examined the last lines of the brief Gospel excerpt proposed by the liturgy: "It is curious", he noted, "that in this passage while "Jesus is spoken of, the crowd is spoken of, the enthusiasm, even the love with which Jesus received them and healed them" there is a somewhat unusual ending. For it is written: 'When the unclean spirits saw him they fell at his feet and cried out, "You are the Son of God!"'.

But this - said the Pope - "is the truth; this is the reality that each one of us feels when Jesus approaches" and that is that "the unclean spirits try to prevent him, they make war on us".

Someone might object: 'But, Father, I am very Catholic; I always go to Mass.... But never, never do I have these temptations. Thank God!" But no. The answer is: "No! Pray, because you are on the wrong path!" because "a Christian life without temptations is not Christian: it is ideological, it is Gnostic, but it is not Christian". In fact, what happens is that "when the Father attracts people to Jesus, there is another who attracts in the opposite way and wages war against you inside!" It is not by chance that St Paul "speaks of the Christian life as a struggle: an everyday struggle. To win, to destroy Satan's empire, the empire of evil'. And precisely for this reason, the Pope added, that "Jesus came, to destroy Satan! To destroy his influence on our hearts'.

This final notation in the Gospel passage underlines the essential point: "it seems that, in this scene", "both Jesus and the crowd disappear and only the Father and the unclean spirits, that is, the spirit of evil, remain. The Father who draws people to Jesus and the spirit of evil that seeks to destroy, always!". 

We thus understand," the Pontiff concluded, "that 'the Christian life is a struggle' in which 'either you allow yourself to be drawn by Jesus, through the Father, or you can say "I remain quiet, in peace"... But in the hands of these people, these impure spirits". But "if you want to go on, you must fight! Feel your heart struggling, so that Jesus may win'.

Therefore, is the conclusion, every Christian must make this examination of conscience and ask himself: "Do I feel this struggle in my heart?". This conflict "between comfort or service to others, between having a little fun or praying and worshipping the Father, between one thing and another?" Do I feel "the desire to do good" or is there "something that stops me, that makes me ascetic?" And again: "Do I believe that my life moves the heart of Jesus? If I do not believe this,' the Pope admonished, 'I must pray hard to believe it, so that I may be given this grace'.

[Pope Francis, St. Martha, in L'Osservatore Romano 20/01/2017]

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

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