The Gospel today presents to us the beginning of Jesus’ preaching ministry in Galilee. St Mark stresses that Jesus began to preach “after John [the Baptist] was arrested” (1:14). Precisely at the moment in which the prophetic voice of the Baptist, who proclaimed the coming of the Kingdom of God, was silenced by Herod, Jesus begins to travel the roads of his land to bring to all, especially the poor, “the gospel of God” (cf. ibid.). The proclamation of Jesus is like that of John, with the essential difference that Jesus no longer points to another who must come: Jesus is Himself the fulfilment of those promises; He Himself is the “good news” to believe in, to receive and to communicate to all men and women of every time that they too may entrust their life to Him. Jesus Christ in his person is the Word living and working in history: whoever hears and follows Him may enter the Kingdom of God.

[Pope Francis, Angelus 25 January 2015].

The Gospel passage [...] (cf. Mk 1:14-20) shows us, so to speak, the “passing of the baton” from John the Baptist to Jesus. John was His precursor; he prepared the terrain for Him and he prepared the way for Him: Jesus can now begin his mission and announce the salvation by now present; He was the salvation. His preaching is summarized in these words: “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (v. 15). Simply. Jesus did not mince words. It is a message that invites us to reflect on two essential themes: time and conversion.

In this text of Mark the Evangelist, time is to be understood as the duration of the history of salvation worked by God; therefore, the time “fulfilled” is that in which this salvific action reaches its pinnacle, full realization: it is the historical moment in which God sent his Son into the world and his Kingdom was rendered more “close” than ever. The time of salvation was fulfilled because Jesus arrived. However, salvation is not automatic; salvation is a gift of love and as such, it is offered to human freedom. Always, when we speak of love, we speak of freedom: love without freedom is not love; it may be interest, it may be fear, many things, but love is always free, and being free it calls for a freely given response: it calls for our conversion. Thus, it means changing mentality — this is conversion, changing mentality — and changing life: no longer following the examples of the world but those of God, who is Jesus; following Jesus; “doing” as Jesus had done, and as Jesus taught us. It is a decisive change of view and attitude. In fact, sin — above all the sin of worldliness which is like air, it permeates everything — brought about a mentality that tends toward the affirmation of oneself against others and against God. This is curious... What is your identity? And so often we hear that one’s identity is expressed in terms of “opposition”. It is difficult to express one’s identity in the worldly spirit, in positive terms and in those of salvation: it is against oneself, against others and against God. And for this purpose it does not hesitate — the mentality of sin, the worldly mentality — to use deceit and violence. Deceit and violence. We see what happens with deceit and violence: greed, desire for power and not service, war, exploitation of people... This is the mentality of deceit that definitely has its origins in the father of deceit, the great pretender, the devil. He is the father of lies, as Jesus defines him.

All this is opposed by the message of Jesus, who invites us to recognize ourselves as in need of God and his grace; to have a balanced attitude with regard to earthly goods; to be welcoming and humble toward everyone; to know and fulfil ourselves in the encounter with and service of others. For each one of us the time in which we are able to receive redemption is brief: it is the duration of our life in this world. It is brief. Perhaps it seems long... I remember that I went to administer the Sacraments, the Anointing of the Sick, to a very good elderly man, very good, and in that moment, before receiving the Eucharist and the Anointing of the Sick, he said this phrase to me: “My life flew by”. This is how we, the elderly, feel, that life has passed away. It passes away. And life is a gift of God’s infinite love, but it is also the time to prove our love for him. For this reason every moment, every instant of our existence is precious time to love God and to love our neighbour, and thereby enter into eternal life.

The history of our life has two rhythms: one, measurable, made of hours, days, years; the other, composed of the seasons of our development: birth, childhood, adolescence, maturity, old age, death. Every period, every phase has its own value, and can be a privileged moment of encounter with the Lord. Faith helps us to discover the spiritual significance of these periods: each one of them contains a particular call of the Lord, to which we can give a positive or negative response. In the Gospel we see how Simon, Andrew, James and John responded: they were mature men; they had their work as fishermen, they had their family life... Yet, when Jesus passed and called to them, “immediately they left their nets and followed him” (Mk 1:18).

Dear brothers and sisters, let us be attentive and not let Jesus pass by without welcoming him. Saint Augustine said “I am afraid of God when he passes by”. Afraid of what? Of not recognizing him, of not seeing him, not welcoming him.

May the Virgin Mary help us live each day, each moment as the time of salvation, when the Lord passes and calls us to follow him, each according to his or her life. And may she help us to convert from the mentality of the world, that of worldly reveries that are fireworks, to that of love and service.

[Pope Francis, Angelus 24 January 2021]

The muddy condition of the Jordan and the human dimension of Jesus

(Mt 3:13-17; Mk 1:7-11; Lk 3:21-22; Jn 1:30-34)

The Jordan River was never navigable; it simply marked a border. In the mentality of time, between the land of others and the sacred realm of freedom; and here is the concrete distinction of the Incarnation.

Let us outline some considerations that recover the meaning of this historical fact - which for us can be like a ‘sun’ inside - with which the liturgy completes the path of Christmas time.

Jesus was in search, eager to sift, to learn.

It may seem incredible to us, but he recognized himself ignorant, in need of evolving - not of becoming “better” and stronger, but of ‘looking inside’ things - and move the gaze elsewhere.

In that strongly engaged but overly serious environment he understood definitively who the Subject of the spiritual journey is: the divine Life, which draws us into the experience of happiness, of authentic and solid love.

The Kingdom cannot be prepared and even set up [it would become a projection, a conditioned reflection, an outer tower, like Babel] - rather, it must be Welcomed. Because it Comes.

The results that appeal to our genius and muscles, at first they are unnerving, then they become frustrating; lastly they block the growth of the innate universe, because they turn off the novelties, obfuscate the Source of being and enthusiasm.

The religious man who does not make the leap of the Faith, stagnates in the depressing finding of the difference between expected results and concrete facts.

Paradoxically, he focuses the streets on himself, but doesn’t lays his eye ‘on’ his essence. He obeys - perhaps - but doesn’t listen.

Having lost the even relational sense of his unrepeatable Unicum - he measures all his inability to perceive, elaborate, realize, those designs that guide his dreams and resources to fullness.

He loses all his energy by making induced, contrived, off-scale resolutions, wich make him supposing and acidic - simply because those artifact targets dry him down: they do not concern him.

Meanwhile, the "perfect" and stressful discipline that imposes to himself, as if he were the Protagonist, takes away from him the joy of meeting his superior talents and fully experiencing what reality provides.

Perhaps he does not extract from his own ‘mine’ (entirely at hand) those abilities that realize the personal Mission.

He does not even notice it - all caught by absolutely derived or conforming ideas and disciplines, able only to dismantle his peaks and rarity.

Always with a look on the past, or on the common [even glamorous] thinking of the authorities, of others, of the surrounding environment - and what is believed "should be", according to established and damping ethicalisms.

Finally, the discrepancy between what to wich one has given so much [without perhaps ever understanding what God is really calling to] and what has been achieved, destroys the exceptionality.

It weakens Hope itself, triggering an inexorable sadness, or the useless individual and ecclesial routine.

Adult Jesus who lets himself be immersed in the waters of the Jordan is icon of a proposal that sublimates the conspicuously murky swamps of our condition.

Not only by seeing the possibilities, but even making them ‘cheerful’: so in all the oriental icons, which accentuate their elegant volutes.

How can our Lord stand beside an indistinct crowd of sinners and skids, seeking redemption?

Jesus noticed: in each one of them surfaced a talent. And we are at the lowest point on earth - 400 meters below sea level.

This is precisely the leap in quality that discriminates against a simple-minded religiosity [even cloaked in great things] and the growth of Faith.

The Son reveals divine life, which is manifested ceaselessly ‘friend’. Face of God that does not destroy but approaches, to bring out the stifled possibilities.

He doesn’t crush, humiliating our inclinations, and adding unbearable burdens. He’s not the King of submissive and fatigued persons.

He enters a reality also made of mud, but that prepares our developments, and desires to grow - producing paths often interrupted, but finally the unexpected Flower.

In this way we learn to love our limits and the many slimy conditions: they remind us of the Jordan.

Earth needs Light, but Light needs ‘earth’. They are expression of the New Covenant.

[Baptism of the Lord; homily. For a perhaps more fussy and characteristic biblical relief, cf. the extended comment, at the bottom of the site: www.duevie.art]

The muddy condition of the Jordan and the human dimension of Jesus

(Mt 3:13-17; Mk 1:7-11; Lk 3:21-22; Jn 1:30-34)

The river Jordan was never navigable; it simply marked a border.

In the mentality of the time, between other people's land and the sacred sphere of freedom: here a concrete boundary of the "Incarnation".

Let us try to explore this in more detail.

Popular preaching on the subject of the Baptism of the Lord was burdened with a bark of clichés [here and there perhaps insuperable] that prevented any maturation of widespread beliefs, which were still stagnant.

In this way, Jesus has hastily found himself placed behind the clouds, and today it is difficult to explain what he has in common with our life, which is often raw, conditioned by fatigue, trial and error, and research.

Although fundamental for the fruitful interiorization of a journey that moves away from generically (sometimes authentically) devotional banalities, from the ambo and in catechesis we are still forced to dribble the true meaning of the event.

Indeed, the Baptism of the Lord has created embarrassment and interpretative confusion since the first generations of believers.

Let us deal with a few considerations that recover the meaning of this historical fact - for us, it could be like a sunshine inside - with which the liturgy completes the journey of the Christmas season.

Jesus, in search of and eager to sift through the best teaching of his time, enters the school of the Baptist as a pupil.

For this reason he is baptised by John - and through this rite of entry, joined with other ordinary followers.

It may seem incredible, but the Master and Lord recognised himself as curious, imperfect, ignorant, incomplete; in need of evolution. Not to become 'better' and stronger, but to learn to look otherwise.

In that highly committed but serious, edgy, often one-sided environment, He understood the true greatness of Revelation.

In short, the Subject of the spiritual journey is divine Life, with all its bearing, which providentially pours forth and moves varied situations.

It comes to broaden horizons; not to bind us to particular ways of understanding and wanting.

We already know: it is not the ego that thinks and plans that can draw us into the experience of integral, all-embracing Happiness; of authentic, solid love.

The Kingdom is anything but: Complete. It is inclusive of what the sterilised, or fashionable, and common opinion does not 'like'.

It offers an earthly energy that is as valuable as the ideal, heavenly one.

Heaven cannot be prepared or even set up: it would become a projection, a conditioned reflex, an external tower like Babel.

Rather, one must welcome it, host it within oneself.

Then another kind of asceticism opens up, with fewer expectations of "perfection". A path that disconcerts, and that the divine impulse within us - concrete - demands of us.

We will know the Joy of Living, we will feel it flowing within; only then will we be fulfilled.

Marrying the shadow side, which will become our Perfume.

Achievements that rely on genius and muscle, first unnerving, then frustrating; then blocking the growth of the innate universe.

Artifices external to the soul extinguish personally inspired novelty, the very Source of being and enthusiasm.

Indeed, the one-sided religious man remains in malaise; he withers, because he does not take the spousal, creative leap of the adventure of Faith.

He becomes a photograph or a photocopy.

Then it stagnates in the depressing realisation of the difference between expected results and concrete facts.

Paradoxically, it centres the ways on itself - but does not rest its gaze 'in' its essence.

It obeys perhaps, but does not listen. Thus it allows itself to be vampirised by mannerisms and epidermal stylistic features.

Having lost the sense, also relational, of its unrepeatable Unicum - it measures all its inability to perceive, elaborate, realise mysterious designs that guide dreams and resources to fullness.

He loses all energy by making induced resolutions, full of artifice; out of scale.

He gives himself goals that make him opinionated, sour, formal, external - simply because those overarching goals do not concern him.

Meanwhile, the perfect, stressful discipline he imposes on himself, as if he were the Protagonist, takes away the joy of encountering superior talents.

He will always miss the thrill of living intensely what (fuller) reality offers.

Thus he does not extract from his own Mine all at hand those abilities that realise the personal Mission.

He does not even realise it - caught up in hyperbolic ideas and great disciplines that are absolutely derivative, paradoxically trivial [which can finally only dismantle its peaks and rarity]. 

He always has his eye on the past or on fashions; on the common thought, that of the situation, of the authorities, of others, of the environment he frequents, of the surroundings - which he tarnishes, or deviates.

And it places the focus only on what is normally considered 'should be' - according to established, dampening ethics, or utopias à la page, disembodied.

Inside the vortex of insuperable models, he never understands what God is really calling him to, even in disturbances.

Finally, every discrepancy between what is given and what is obtained destroys the atypicality of Hope itself, triggering an inexorable sadness, or the useless individual and ecclesial trance.

The adult Jesus who allows himself to be immersed in the waters of the Jordan is an icon of a proposal that enhances the conspicuously murky swamps of our condition.

The Lord not only grasps the possibilities, but even makes the waters cheerful [so in all oriental icons, which accentuate elegant volutes].

But the question remains. How can our Lord come alongside an indistinct crowd of sinners and stragglers seeking redemption?

In each of them Jesus saw a talent emerge.

And we are at the lowest point on earth - 400 metres below sea level.

It is precisely this leap of quality that distinguishes sophisticated idealism or simplistic religiosity - even cloaked in great things - from any quest for Faith.

The Son reveals divine Life, which bursts forth shattering expectations.

It unceasingly manifests itself as a friend. Unconscious face that does not destroy but draws near, to bring out the stifled possibilities.

Because God does not crush, he does not humiliate our hidden inclinations and resources, nor does he add unbearable burdens.

He is not a King of the submissive and weary.

He enters into a muddy reality, for it is filled with points of tension.

Thus he prepares our developments, and desires to grow - producing paths though interrupted, but finally the unexpected flower.

Now, at last, it is possible for each one to respond in a simple way to the spousal invitation: 'Do you want to unite your life to Mine?

Only that which is dehumanising does not concern our eternal side.

Any divine Gift passes through the 'flesh': the condition of the person as he is, even in the concreteness of his minimal or insecure actions.

The genuine rawness of our investigation of the true, the good and the beautiful passes - as in Jesus - through paths to be corrected over time, trial and error.

There is nothing wrong with that: only diamonds do not sprout.

Even Leonardo Da Vinci wrote that 'all our convictions begin with feelings. Not from crystalline, self-contained thoughts, but from a weaker language.

We are then introduced to a constant Exodus spirituality, which, however, is oriented towards the freedom of the Promised Land, the Home that is truly ours.

It is here - we perceive within - the outpouring of the intrinsic Centre, the personal Core, the founding Eros that calls.

Presence that detests the cage of patterns, approaching the rare, unusual (nothing grandiose) Irrepeatability that we are.

In all of this, awakening interest, and real, passionate life, which is not 'immune', nor definitive.

I mean, it happens even with God, to make a mistake.

We get back up, because that humus nourishes - and in the varied experience lurks - an opportunity, a knowledge, a skill, a greater authenticity: an added value.

The Father's call remains foreign both to the usual ideas of the verticism of objectives, and to adult mechanisms of purification - not aimed at ordinary existence (typical of philosophical or moralistic asceticism).

So the Baptism in Spirit is a Light - for us an inner increase, a sublimation of self-awareness and one's goal.

No longer a pale goal, only adjusted to roles, procedures, positions that the person does not feel are their own.

The very "rending of the heavens" no longer sealed by a (severe) distance or cultural paradigm, speaks of a now uninterrupted and growing Communication of the divine with human nature.

Exploring we can err, in both senses.

But far worse is to feel dull and unmotivated, and to act according to fixed nomenclatures and concatenations, i.e. by calculation.

In fact, in ancient religious culture, perfection and unworthiness are incomprehensible.

Conversely, in Christ we return to the moment of Creation, where "the olive tree" tells of a harmony rebuilt precisely on the limits of sin.

Gen 8:21: "I will curse no more, for the instinct of the human heart is inclined to evil from adolescence".

Here is the Dove, the new symbol of the Spirit.

A clear figure and virtue of concert, of recovery, which animates the believer - who is no longer called to titanic efforts, nor obliged to reproduce futile clamour that he does not want and does not belong to him.

Ancient kingdoms expressed and aroused the aggressive energy of beasts. 

The authentic woman and man, on the other hand, are the revolutionaries of caress, of kindness granted even to their own and others' limits.

Faithful, not of the sphere but of the polyhedron: no longer the hard and safe ones, planted on trivial self-celebratory euphorias.

In the school of the great Precursor, Jesus had noticed the proliferation of coruscating and 'spiritual' frictions that arose between (the Baptist's) pupils - who competed to set up the Kingdom.

Having assessed the vacuous coldness and the danger of homologation - the new Rabbi definitely understands that the worst disease of people is not having humanising impulses.

Impulses that are perhaps ill-tempered, certainly, but that predispose not to Exodus, but to a sort of climb in predictable stages, with perpetual pause; at room-temperature.

Here, no shady side becomes new wealth for all.

For this reason, on "the Mount" we proclaim no commanded "No" that denies our ardours - but rather, Beatitudes.

They open breath and all existence. Even of the uncertain.

In short, not yet knowing who we are and where we are going means the possibility of reinventing ourselves.

Thus we learn to love our limitations and the many limiting conditions: they remind us of the Jordan.

The earth needs Light, but the Light needs the earth. They are an expression of the New Covenant.

To internalise and live the message:

Have you ever met a wise spiritual companion who, instead of rushing you into his or her solution, teaches you to love your limits, knowing that sooner or later they will surprise and astound both you and him or her?

According to the account of the Evangelist Matthew (3:13-17), Jesus came from Galilee to the River Jordan to be baptized by John; indeed people were flocking from all over Palestine to hear the preaching of this great Prophet and the proclamation of the coming of the Kingdom of God and to receive Baptism, that is, to submit to that sign of penance which calls for conversion from sin. 

Although it was called “Baptism” it did not have the sacramental value of the rite we are celebrating today; as you well know, it was actually with his death and Resurrection that Jesus instituted the sacraments and caused the Church to be born. What John administered was a penitential act, a gesture of humility to God that invited a new beginning: by immersing themselves in the water, penitents recognized that they had sinned, begged God for purification from their sins and were asked to change wrong behaviour, dying in the water, as it were, and rising from it to new life.

For this reason, when John the Baptist saw Jesus who had come to be baptized queuing with sinners he was amazed; recognizing him as the Messiah, the Holy One of God, the One who is without sin, John expressed his consternation: he, the Baptist, would himself have liked to be baptized by Jesus. But Jesus urged him not to put up any resistance, to agree to do this act, to do what is fitting “to fulfil all righteousness”. 

With these words Jesus showed that he had come into the world to do the will of the One who had sent him, to carry out all that the Father would ask of him. It was in order to obey the Father that he accepted to be made man. This act reveals, first of all, who Jesus is: he is the Son of God, true God as the Father; he is the One who “humbled himself” to make himself one of us, the One who was made man and who accepted to humble himself unto death on a cross (cf. Phil 2:7). 

The Baptism of Jesus, which we are commemorating today, fits into this logic of humility and solidarity: it is the action of the One who wanted to make himself one of us in everything and who truly joined the line of sinners; he, who knew no sin, let himself be treated as a sinner (cf. 2 Cor 5:21), to take upon his shoulders the burden of the sin of all humanity, including our own sin. He is the “servant” of Yahweh of whom the Prophet Isaiah spoke in the First Reading (cf. 42:1). His humility is dictated by the desire to establish full communion with humanity, by the desire to bring about true solidarity with man and with his human condition. 

Jesus’ action anticipates the Cross, his acceptance of death for man’s sins. This act of abasement, by which Jesus wanted to comply totally with the loving plan of the Father and to conform himself with us, expresses the full harmony of will and intentions that exists between the Persons of the Most Holy Trinity. For this act of love, the Spirit of God revealed himself and descended to alight upon Jesus as a dove, and at that moment the love which unites Jesus to the Father was witnessed to all who were present at the Baptism by a voice from Heaven that everyone heard.

The Father reveals openly to human beings, to us, the profound communion that binds him to the Son: the voice that resounds from on high testifies that Jesus is obedient to the Father in all things and that this obedience is an expression of the love that unites them to each other. 

Therefore the Father delights in Jesus, for he recognizes in the Son’s behaviour the wish to obey his will in all things: “This is my beloved Son, with whom I am well pleased” (Mt 3:17). And these words of the Father also allude, in advance, to the victory of the Resurrection and tell us how we must live in order to please the Father, by behaving like Jesus.

[Pope Benedict, homily in the Sistine Chapel, 9 January 2011]

"You are my beloved Son; in You I am well pleased".

2. The ceremony, which on this typical Sunday of the liturgical cycle we are about to perform, calls to our mind certain truths of essential importance in Christian doctrine.

First of all, it recalls the episode - read in today's Gospel - of the Baptism of Jesus, who wished to include himself, as a penitent, among the followers of John the Baptist in order to receive water baptism from him. Such a rite was a sign of penitence; but Jesus wanted to subject himself to it, to show openly that he accepted the religious message of the people of Israel, expressed in a conclusive way by the last of the Prophets. From Abraham to Moses, to Elijah, to Isaiah, through all the Prophets, up to John the Baptist, along the mysterious and dramatic "history of salvation" the "word of God" had walked with the Jewish people, until it led to the arcane voice from heaven that on Jesus, baptised by John, said: "You are my beloved Son; in you I am well pleased" (Lk 3:22). In Jesus, the Messiah awaited by the chosen people, the definitive transition from the Old to the New Testament took place, and John the Baptist was its austere and enlightened witness.

But today's Liturgy also and above all emphasises the value of the new Baptism, instituted by Jesus. John the Baptist, announcing the coming of the Messiah, said: 'One is coming who will baptise you in the Holy Spirit and fire'. Jesus, initiating the new 'economy' of salvation, tells the Apostles: 'All power in heaven and on earth has been given to me. Go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit" (Mt 28:18-19). This is the new and definitive Baptism, which eliminates from the soul the "original sin", inherent in human nature fallen through the rejection of love by the first two rational creatures, and restores to the soul the "sanctifying grace", that is, participation in the very life of the Holy Trinity. Every time Baptism is conferred, an amazing and marvellous event takes place; the rite is simple, but the meaning is sublime! The fire of God's creative and redeeming love burns and destroys sin and takes possession of the soul, which becomes the dwelling place of the Most High! The Evangelist St John affirms that Jesus has given us the power to become children of God, because from God we have been begotten (cf. Jn 1:12-13); and St Paul speaks repeatedly of our greatness and dignity as members of the Body of Christ (Col 2:19; Eph 3:11. 17. 19-22; 4:12).

3. Baptism is a supernatural gift, a radical transformation of human nature, the insertion of the soul into the very life of God, the concrete and personal realisation of the Redemption, and therefore consequently commits the baptised person to live in a new way, namely following Christ. It has never been easy to live as a Christian and even less so in modern society. The Church is happy to welcome these newly-baptised children; but she wants the parents, godparents and godmothers, and also the entire community, to take on the serious duties of good example, correct teaching and authentic Christian formation, so that the child in the gradual development of his or her existence may be faithful to his or her baptismal commitments.

4. St Augustine, recalling in the Confessions the episode of his Baptism, writes: 'In those days, all filled with extraordinary sweetness, I was not satisfied with considering the depth of your counsel for the salvation of the human race' (St Augustine, Confessiones, IX, ch. VI). This immense interior joy I also heartily wish for you and for your children, now and for ever, while I invoke the propitiatory intercession of Most Holy Mary, so that by her help the light and candour of Baptism, which these little ones now receive, may shine in them throughout their lives.

[Pope John Paul II, homily January 1983]

Dear Brothers and Sisters!

1. Today's liturgical feast of the Baptism of the Lord closes the Christmas season, which we observed this year with exceptional fervour and participation. Indeed, the Great Jubilee began on the Holy Night with the opening of the Holy Door in St Peter's.

This Christmas season has offered us a new occasion to recall the "fact" that occurred 20 centuries ago and definitively changed the course of history: Jesus' birth in Bethlehem.

In recalling Jesus' birth, we celebrated the great mystery of Redemption, to which we pay particular attention throughout the course of the Jubilee. The Son of God became man so that man could be raised to the dignity of God's adoptive son.

2. Today's feast of the Baptism of the Lord reminds us of this intimate union with the divine life.

[Pope John Paul II, Angelus 9 January 2000]

This year’s liturgy offers us the event of the Baptism of Jesus according to the Gospel of Matthew (cf. 3:13-17). The Evangelist describes the dialogue between Jesus who asks to be baptized and John the Baptist who wants to prevent him and observes: “I need to be baptized by you, and do you come to me?” (v. 14). This decision by Jesus surprises the Baptist: in fact the Messiah does not need to be purified; indeed he is the one who purifies. But God is Holy. His ways are not ours and Jesus is God’s path, an unpredictable path. Let us remember that God is the God of surprises.

John had stated that there was an abyssal, unbridgeable difference between him and Jesus. I am not worthy to carry his sandals (cf. Mt 3:11), he had said. But the Son of God came precisely to fill this gap between man and God. If Jesus is completely on God’s side, he is also completely on the side of mankind and he reunites what was divided. This is why he answers John: “Let it be so now; for thus it is fitting for us to fulfil all righteousness” (v. 15). The Messiah asks to be baptized so that all righteousness be fulfilled, that God’s design which passes through filial obedience and solidarity with fragile and sinful mankind, be fulfilled. It is the path of humility and of God’s complete closeness to his children.

The prophet Isaiah also announces the righteousness of the Servant of God who fulfills his mission in the world with a style that is opposed to the worldly spirit. “He will not cry or lift up his voice, or make it heard on the street; a bruised reed he will not break, and a dimly burning wick he will not quench” (42:2-3). It is the attitude of meekness — the attitude of simplicity, of respect, of moderation and of hiddeness that is still asked today of the Lord’s disciples. How many — it is sad to say — how many of the Lord’s disciples boast that they are disciples of the Lord. Those who boast are not good disciples of the Lord. The good disciple is humble, meek, one who does good unobtrusively. In missionary work, the Christian community is called to approach others always offering and not imposing, bearing witness, sharing the concrete life of the people.

As soon as Jesus was baptized in the River Jordan, the heavens were opened and the Holy Spirit alighted on him like a dove, as a voice from heaven said: “This is my beloved Son, with whom I am well pleased” (Mt 3:17). We rediscover our own Baptism in the Feast of the Baptism. Just as Jesus is the Beloved Son of the Father, we too, reborn by water and the Holy Spirit, know we are loved children — the Father loves us all! —, the object of God’s satisfaction, brothers and sisters of many brothers and sisters, assigned with a great mission to bear witness and proclaim the Father’s boundless love to all mankind.

This Feast of the Baptism of Jesus reminds us of our own Baptism. We too were reborn in Baptism. In Baptism the Holy Spirit came down to remain within us. This is why it is important to know the date of our Baptism. We know our date of birth, but we do not always know the date of our Baptism. Certainly some of you do not know it.... Homework to do: when you return [home] ask: when was I baptized? When was I baptized? And celebrate the date of your Baptism in your heart, every year. Do it. This also does justice to the Lord who was so kind to us.

May Mary Most Holy help us to increasingly understand the gift of Baptism and to live it consistently in everyday situations.

[Pope Francis, Angelus, 12 January 2020]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

+Giovanni D’Ercole

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

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

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

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

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

*Responsorial Psalm (66/67)

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

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

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

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

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

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

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

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

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

+Giovanni D'Ercole