Ordinary Time
1) Opening prayer
Father of love, hear our prayers.
Help us to know Your will
and to do it with courage and faith.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Mark 1:21-28
Jesus came to Capernaum with his followers, and on the sabbath he entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are–the Holy One of God!" Jesus rebuked him and said, "Quiet! Come out of him!" The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, "What is this? A new teaching with authority. He commands even the unclean spirits and they obey him." His fame spread everywhere throughout the whole region of Galilee.
3) Reflection
• Sequence of the Gospels of the days of this week. Yesterday’s Gospel informed us about the first activity of Jesus. He called four people to form a community with them (Mk 1:16-10). Today’s Gospel describes admiration for the teaching of Jesus (Mt 1:21-22) and the first miracle when He expels the devil (Mk 1:23-28). The Gospel of tomorrow narrates the cure of Peter’s mother-in-law (Mk 1:29-31), the healing of many sick people (Mk 1:32-34) and the prayer of Jesus in an isolated place (Mk 1:35-39). Mark gathers all of these episodes which had been transmitted orally in the communities, joining them together like bricks of a wall. In the years 70’s, the year in which he writes, the communities needed orientation. By describing how Jesus began His activity, Mark tells of what they should do to announce the Good News. Mark gives them a catechesis by telling the communities about the events in the life of Jesus.
• Jesus teaches with authority, differently from the way the scribes do it. The first thing that the people perceive is the diverse way in which Jesus teaches. It is not so much the content, but rather the way in which He teaches that impresses the people. For this reason, by His different way, Jesus creates a critical conscience in people concerning the religious authority of that time. The people compare and say: He teaches with authority, in a way different from the way the scribes do. The scribes of that time taught quoting the authority. Jesus does not quote any authority. He speaks with His experience of God and of His life. His word is rooted in the heart.
• You have come to destroy us! In Mark, the first miracle is the expulsion of the devil. Jesus struggles and expels the power of evil that takes possession of people and alienates them from themselves. The man possessed by the devil shouts: “I know who You are: You are the Holy One of God!” The man repeated the official teaching which presented the Messiah as the “Holy One of God”, as a High Priest, or like a King, Judge, Doctor or General. Even today, many people live alienated from themselves, deceived by the power of mass media, mass communication, and the advertising of business. They repeat what they hear others say. They live as slaves of consumerism, oppressed by the power of money, and threatened by debtors. Many think that their life is not as it should be if they cannot buy what the advertising recommends.
• Jesus rebuked the evil spirit: “Be quiet! Come out of him!” The spirit threw the man into convulsions and with a loud cry went out of him. Jesus restores the person to himself. He gives him back his conscience and his liberty. He makes the person recover his complete judgment (cf. Mk 5:15). It was not easy then, it was not easy yesterday, and it is not easy today to do this in such a way that a person begins to think and act in a way which diverges from the official ideology.
• A new teaching! He commands even the evil spirits. The first two signs of the Good News are these: His different way of teaching the things of God, and His power over evil spirits. Jesus opens a new road in order for people to attain purity. At that time, a person who was declared impure could not present himself/herself before God to pray and to receive the blessing promised by God to Abraham. He/she should first purify himself/herself. These and many other laws and norms made the life of people very difficult and marginalized many people who were considered impure and far from God. Now, purified by the contact with Jesus, people could present themselves before God. This was a great Good News!
4) Personal questions
• Can I really say: “I am fully free, master of myself? If I cannot say it of myself, then something in me is possessed by other powers. What do I do to expel this strange power?
• Today many people do not live, do not think, but rather are driven by mass media. They do not have a critical mind or way of thinking. They allow other masters into their lives. How can this “devil” be expelled?
5) Concluding prayer
Yahweh our Lord,
how majestic is Your name throughout the world!
What are human beings that You spare a thought for them,
or the child of Adam that You care for him? (Ps 8,1.4)
Ordinary Time
1) Opening prayer
Father of love, hear our prayers.
Help us to know Your will
and to do it with courage and faith.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Mark 1:14-20
After John had been arrested, Jesus came to Galilee proclaiming the Gospel of God: "This is the time of fulfillment. The Kingdom of God is at hand. Repent, and believe in the Gospel." As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, "Come after me, and I will make you fishers of men." Then they left their nets and followed him. He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets. Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.
3) Reflection
• After John had been arrested, Jesus went to Galilee. There He proclaimed the Gospel of God. John was arrested by King Herod for having denounced the immoral behavior of the King (Lk 3:18-20). The imprisonment of John the Baptist did not frighten Jesus! On the contrary, in that event He saw a symbol of the coming of the Kingdom. Today, would we know how to read the facts of politics and of urban violence to announce or proclaim the Good News of God?
• Jesus proclaimed the Good News of God. The Good News is of God not only because it comes from God, but also and, above all, because God is its content. God Himself is the greatest Good News for human life. He responds to the deepest aspiration of our heart. In Jesus, we see what happens when a human person allows God to enter and to reign. This Good News of the Kingdom of God proclaimed by Jesus has four different aspects:
a) The time is fulfilled and has arrived. For the other Jews the time was not as yet fulfilled, had not arrived. There was still much missing for the coming of the Kingdom. For the Pharisees, for example, the Kingdom could be attained only when the observance of the law would be perfect. Jesus had another way of reading the facts. He says that the time is fulfilled; it has arrived.
b) The Kingdom of God is close at hand! For the Pharisees the coming of the Kingdom depended on their efforts. It would have arrived only after they had observed the law. Jesus says the contrary: “The Kingdom is close at hand.” It is already here! When Jesus says, “The Kingdom is close at hand”, He does not mean to say that the Kingdom has been reached only at that moment, but rather that it was already there. What everybody was expecting was already present in their life, but they did not know it. They did not perceive it (cf. Lk 17:21). Jesus saw it! He saw and read reality from a different perspective. It is in this hidden presence of the Kingdom in the midst of the people that Jesus reveals Himself to the poor of His land. And this is the seed of the Kingdom which will receive the rain of His Word and the warmth of His love.
c) Convert yourselves! The exact meaning is “change your way of thinking and of living.” In order to be able to perceive the presence of the Kingdom in life, a person should begin to think and live in a different way. The person should change his or her way of life and find another way of living together with others! He/she should leave aside all of the legalism of the teaching of the Pharisees and allow the new experience of God to invade his/her life and give him/her a new way of looking so as to read and understand the facts in a new way.
d) To believe in the Good News! It was not easy to accept this message. It is not easy for us to begin to think in a different way from all that we have learned since we were small children. This is possible only through an act of faith. When someone gives a different piece of news, it is difficult to accept it, and it is accepted only if we trust the person who delivers the news. And thus, you will say to others, “You can accept! I know this person! This person does not deceive! You can trust him/her!” We can trust Jesus!
• The first objective of the proclamation of the Good News is to form a community. Jesus goes by; He sees and He calls. The first four who were called - Simon, Andrew, John and James - listen, abandon everything, and follow Jesus in order to form a community with Him. It seems to be love at first sight! According to Mark’s account, everything takes place in the first encounter with Jesus. Comparing with the other Gospels, people perceive that the four already knew Jesus (Jn 1:39; Lk 5:1-11). They had already had the opportunity to live with Him, to see Him help the people and to listen to Him in the synagogue. They knew how He lived and what He thought. The call was not something from one moment, but a progression of repeated calls and invitations, of progressing and retreating. The call begins and begins again always anew! In practice, it coincided with living together with Jesus for two or three years, since the time of the Baptism until the moment when Jesus ascended to Heaven (Acts 1:21-22). And then, why does Mark present this as something sudden, an act of love at first sight? Mark thinks of the ideal: the encounter with Jesus should bring about a radical change in our life!
4) Personal questions
• A political fact, the imprisonment of John, led Jesus to begin the proclamation of the Good News of God. Today, does the political situation exercise any influence in the proclamation of the Good News that we present to people today?
• “Repent! Believe in the Good News!” How is this taking place in my own life?
5) Concluding prayer
For You are Yahweh,
Most High over all the earth,
far transcending all gods. (Ps 97:9)
The Baptism of Jesus and
His manifestation as the Son of God
Luke 3:15-16,21-22
1. Opening prayer
Lord, our God and our Father, grant us to know the mystery of the baptism of Your Son. Grant that we may understand it as the Evangelist Luke understood it, as the early Christians understood it. Father, grant that we may contemplate the mystery of Jesus’ identity as You revealed it at His baptism in the waters of the Jordan and who is present in our baptism.
Lord Jesus, by our listening to Your word, teach us what it means to be children in You and with You. You are the true Christ because You teach us to be children of God as You are. Grant us a deep awareness of the action of the Spirit who invites us to listen to the word with docility and attention.
Holy Spirit we ask You to calm our anxieties and fears so that we may become more free, simple and meek in listening to the voice of God who reveals Himself in the word of Jesus Christ, our brother and redeemer. Amen!
2. Reading
a) A key to the reading:
The account of the baptism of Jesus, presented to us in this Sunday’s liturgy, invites us to meditate on it and touches on a crucial question concerning our faith: Who is Jesus? At the time of Jesus and throughout history, this question has been answered in numerous ways and these indicate the attempt of human beings and believers to better understand the mystery of the person of Jesus. However, in this meditative exercise of ours, we wish to draw deeply from the more genuine and reliable source, the word of God. In describing the scene of Christ’s baptism in the Jordan, Luke is not interested in telling us the historical and concrete details of this event, but rather invites us who read the Gospel in this liturgical year, to consider the main elements that enable us to grasp the identity of Jesus.
b) A division of the text to help us with the reading:
This passage from Luke contains two declarations on the identity of Jesus, namely the declaration of John (3:15-16) and that of God Himself (3:21-22).
- The first declaration is provoked by the people’s reaction to the preaching and baptism of conversion of John: might he not be the Messiah? (3:15). John replies that there is a substantial difference between his baptism by water and Jesus’ baptism administered in the “Holy Spirit and fire.” (3:16).
- The second declaration comes from heaven and is made during Jesus’ baptism. In the background, there are the baptized from among whom the figure of Jesus comes forward to be baptized (3:21). The focal point of the scene is not the baptism, but the events surrounding it: the heavens open, the Spirit descends on Him and a voice is heard proclaiming Jesus’ identity (3:22).
c) The text:
The people were filled with expectation, and all were asking in their hearts whether John might be the Christ. John answered them all, saying, "I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the Holy Spirit and fire." After all the people had been baptized and Jesus also had been baptized and was praying, heaven was opened and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, "You are my beloved Son; with you I am well pleased."
3. A moment of prayerful silence
In the silence, try to bring to life in your heart the Gospel scene just read. Try to assimilate it and make the words your own, thus identifying your thoughts with the content or meaning of the words.
4. A few questions
to help us in our meditation and prayer.
a) What effect did the “voice of God” declaring Jesus “the” only, beloved Son of God, have on you?
b) Is this truth a shared and conscious conviction for you?
c) Has the baptism of Jesus convinced you that God is not distant, closed in His transcendence and indifferent to humanity’s need of salvation?
d) Does it not surprise you that Jesus goes down into the water of the Jordan to receive the baptism of penance, becoming one with sinners, He who is sinless?
e) Jesus is no sinner, but He does not refuse to become one with sinful humanity. Are you convinced that salvation begins with the law of solidarity?
f) You, who have been baptized in the name of Christ, “in the Holy Spirit and fire”, are you aware that you have been called by God to experience God’s solidarity with your personal history, so that you may no longer identify with sin that isolates and divides, but with love that unites?
5. A key to the reading
for those who wish to deepen their understanding.
I. The context of the Jesus’ baptism
After the childhood accounts and in preparation for the public activities of Jesus, Luke tells us of John the Baptist’s activities and the baptism and temptations of Jesus. These introduce Jesus’ own activities and give them meaning. The Evangelist includes in one unique and complete frame all of the activities of John: from the beginning of his preaching on the banks of the Jordan (3:3-18) to his capture by Herod Antipas (3:19-20). When Jesus appears on the scene in 3:21 to be baptized, John is no longer mentioned. Through this silence, Luke makes explicit his reading of salvation history: John is the last prophetic voice of the promise of the Old Testament. Now the center of history is Jesus, and it is He who begins the time of salvation, which is extended into the time of the Church.
A significant element in the understanding of the events previous to those of John the Baptist and of Jesus is the geographical and political description of Palestine in the thirties. The Evangelist wants to present a historical dimension and a theological meaning to the Jesus event. He wants to say that it is not worldly political power (represented by Tiberius Caesar) nor religious power (represented by the high priests) that gives value or meaning to human events; but rather it is “the word of God that rests upon John, son of Zachary, in the desert” (Lk 1:2). For Luke, the new or developed aspect of the history inaugurated by Jesus lies in this context or political situation of profane and religious dominance and power. In previous times, in the accounts of the prophets, the word of God was addressed to a particular historical-political situation, but in John’s message there is a sense of urgency: God comes in the person of Jesus. Thus the word of God calls John the Baptist from the desert to send him to the people of Israel. The task of this last prophet of the Old Testament is to prepare for the coming of the Lord among His people (Lk 1:16-17,76). He accomplishes this task by preparing all to receive God’s forgiveness through the baptism of conversion (Ezek 36:25), which means a change in the way of seeing one’s relationship with God. Changing one’s life means practicing fraternity and justice according to the teaching of the prophets (Lk 3:10-14). As opposed to religious or social conformity, the reader of Luke’s Gospel is invited to be open to the person of Jesus, the saving Messiah. Moreover, Luke emphasizes that the prophet John did not pretend to be Jesus’ rival. On the contrary, the prophet of the Jordan saw himself as entirely subordinate to the person of Jesus: “the thong of whose sandals I am not worthy to untie” (3:16). Again, Jesus is stronger because He gives the Spirit.
John’s life comes to a violent end in the manner of the classical prophets. The authenticity of a prophet is measured by his freedom in facing political power. Indeed, he courageously denounces the evil actions of Herod towards his people. There are two reactions to the call of the prophet: the people and sinners become converted, whereas the powerful react with repressive violence. John ends his days in prison. Through this tragic event, John anticipates the fate of Jesus who is rejected and killed, but who becomes the point of reference for all those persecuted by repressive power.
Finally, the Jordan is the physical setting of John’s preaching. Luke means to establish a close tie between this river and the Baptist: after His baptism, Jesus will never go to the Jordan again and John will never cross into Galilee and Judea, because these are places reserved for the activities of Jesus.
II. A commentary on the text
1. The Baptist’s words concerning Jesus (Lk 3:15-16)
In the first scene of the Gospel passage of today’s liturgy, John prophetically affirms that there is one “who is mightier” than he who is to come. This is the answer of the prophet of the Jordan to the opinion of the crowd that he might be the Christ. The crowds here are called people filled with expectation. For Luke, Israel is considered a people open and prepared to receive the messianic salvation (at least during the time before the crucifixion). John’s words draw on the images of the Old Testament and act to exalt the mysterious person whose imminent coming he announces: “He who is mightier than I is coming” (3:16).
a) the figure of “the mightier”
The Baptist begins to paint the figure of Christ with the adjective “mighty” already used by Isaiah of the king-Messiah: “mighty, powerful like God” (9:5) and a term used in the Old Testament to signify an attribute of the Creator, considered sovereign of the universe and of history: “Yahweh is king, robed in majesty, Yahweh is robed in power, He wears it like a belt” (Ps 93:1). The expression “one is coming” echoes a title of messianic flavor found in Psalm 118, a processional hymn sung during the feast of Tabernacles: “Blessed is He who comes in the name of the Lord.” Luke applies this hymn to Jesus when He enters Jerusalem. The famous messianic proclamation in the book of the prophet Zachariah bears the same message: “See now, your king comes to you…” (9:9).
b) A humble gesture: “the thong of whose sandals I am not worthy to untie”
This is another way the Evangelist describes the figure of Christ and has a typically oriental flavor: “to untie the thong of the sandals”. This is the task of a slave. The Baptist sees himself as a servant of the Messiah who is to come, moreover he feels humble and unworthy: “the thong of whose sandals I am not worthy to untie”.
Then he presents the baptism that the proclaimed person will perform: “he will baptize you with the Holy Spirit and with fire.” In Psalm 104:3 the Spirit of God is defined as the principle that creates and regenerates all being: “Send forth Your Spirit, and they shall be created, and You shall renew the face of the earth.” The fire, however, is par excellence the symbol of divinity: it brings heat and enkindles, animates and destroys. It is the source of warmth and death.
2. The words from heaven concerning Jesus (Lk 3:1-22)
In the second scene we have a new profile or revelation of Christ. This time, it is God Himself, and not John, who paints the figure of Christ with solemn words: “You are My beloved Son; with You I am well pleased.” This introduction and definition of Christ is supported by a real and particular heavenly choreography (the heavens open… the Spirit descends in the form of a dove… the voice from heaven) to show the divine quality of the words pronounced on the person of Jesus.
a) The dove is the symbol of the Spirit of God who possessed the prophets, but who now is infused in his fullness on the Messiah foretold by Isaiah: “On him the Spirit of Yahweh rests” (11:2). The symbol of the dove shows that with the coming of Jesus the perfect presence of God takes place, who manifests Himself in the pouring out of His Spirit. It is this fullness of the Holy Spirit that consecrates Christ for His saving mission and for the task of revealing to people the definitive word of the Father. It is certain that the sign of the dove shows the reader of the passage concerning the baptism that God is about to meet with humanity. This meeting is verified in the person of Jesus. The Baptist presented Jesus as the Messiah – who in the OT remains simply a man, even though perfect – and now God defines Jesus as the “beloved” Son. This title shows the supreme presence of God, which goes beyond that experienced in the cult or any other aspect of life in Israel.
b) The divine voice is another sign accompanying the revelation of Jesus in the waters of the Jordan. The voice recalls two texts of the Old Testament. The first is a messianic hymn that cites some words of God addressed to His king-Messiah: “You are My son, this day I have begotten you” (Ps 2:7). In the OT both the figure of the king and the Messiah were considered as adoptive sons of God. Jesus, however, is the beloved son, synonymous with the only son. The second text that throws light on the words pronounced by the voice from heaven is a passage taken from the Hymns of the servant of the Lord and that the liturgy of the word of this Sunday gives us for the first reading: “Here is My servant whom I uphold, My chosen one in whom My soul delights” (Is 42:1). Two figures presented by Isaiah converge in Jesus: the hope of the Messiah-king and the figure of the suffering Messiah. It would not be improper to say that the scene of the baptism as presented by Luke is a true catechesis on the mystery of the person of Jesus, Messiah, king, servant, prophet, Son of God.
c) Again, from the voice from heaven we can see the transcendent, divine, unique quality of Jesus. This belonging of Jesus to the world of God will become visible, palpable, experienced in His humanity, in His belonging in the midst of people, in His wandering along the roads of Palestine.
Thus the Word of God this Sunday, through the account of Jesus’ baptism, is meant to introduce Jesus to the world in a solemn way. This presentation will be complete only on the cross and in the resurrection. Indeed, on the cross, two faces of Christ are presented, the human-saving face through His death on the cross for our redemption, and the divine face in the profession of faith of the centurion: “Indeed, this is the Son of God!” The word of God on this day of the Lord invites us to contemplate and adore the face of Christ that St. Augustine presented in one of his reflections: “In that face we can also see our features, those of the adoptive son revealed in our baptism.”
6. Psalm 42
When we experience the silence of God in our life, let us not grow discouraged, but let us always cultivate our thirst for Him together with all our brothers and sisters. Let us walk on the roads of the Kingdom, sure to find His presence in Christ Jesus.
Seeking the face of God
As a hart longs for flowing streams,
so longs my soul for Thee, O God.
My soul thirsts for God, for the living God.
When shall I come and behold the face of God?
My tears have been my food day and night,
while men say to me continually, "Where is your God?"
These things I remember, as I pour out my soul:
how I went with the throng,
and led them in procession to the house of God,
with glad shouts and songs of thanksgiving.
Why are you cast down, O my soul,
and why are you disquieted within me?
Hope in God; for I shall again praise Him, my help
and my God.
7. Closing prayer
Lord God, when Your Son Jesus was being baptized by John the Baptist in the Jordan He prayed. Your divine voice heard His prayer that opened the heavens. The Holy Spirit too revealed His presence under the form of a dove. Listen to our prayer! We implore You to sustain us with Your grace so that we may behave truly as children of the light. Grant us the strength to abandon the habits of the old man so that we may be constantly renewed in the Spirit, clothed and imbued with the thoughts and feelings of Christ.
Lord Jesus, You willed to be baptized by John the Baptist with the baptism of repentance. We turn the eyes of our heart to You so that we may learn to pray as You prayed to the Father at Your baptism, with filial trust and complete faithfulness to His will. Amen!
Christmas Time
1) Opening prayer
God, light of all nations,
give us the joy of lasting peace,
and fill us with Your radiance
as You filled the hearts of our fathers.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Mark 6:45-52
After the five thousand had eaten and were satisfied, Jesus made his disciples get into the boat and precede him to the other side toward Bethsaida, while he dismissed the crowd. And when he had taken leave of them, he went off to the mountain to pray. When it was evening, the boat was far out on the sea and he was alone on shore. Then he saw that they were tossed about while rowing, for the wind was against them. About the fourth watch of the night, he came toward them walking on the sea. He meant to pass by them. But when they saw him walking on the sea, they thought it was a ghost and cried out. They had all seen him and were terrified. But at once he spoke with them, "Take courage, it is I, do not be afraid!" He got into the boat with them and the wind died down. They were completely astounded. They had not understood the incident of the loaves. On the contrary, their hearts were hardened.
3) Reflection
• After the multiplication of the loaves (yesterday’s Gospel), Jesus ordered the disciples to go into the boat. Why? Mark does not explain this. The Gospel of John says the following. According to the hope people had at that time, the Messiah would repeat the gesture of Moses and would feed the multitude in the desert. This is why, before the multiplication of the loaves, the people concluded that Jesus must be the expected Messiah, announced by Moses (cf. Dt 18:15-18) and they wanted to make Him a King (cf. Jn 6:14-15). This decision of the people was a temptation for Jesus as well as for the disciples. For this reason, Jesus obliged the disciples to take the boat and leave. He wanted to avoid the risk of them being contaminated with the dominant ideology, because the “leaven of Herod and of the Pharisees” was very strong (Mk 8:15). Jesus Himself faces the temptation through prayer.
• Mark describes the events with great art. On one side, Jesus goes up to the mountain to pray. On the other, the disciples go toward the sea and get into the boat. It almost seems like a symbolical picture which foreshadows the future: it is as if Jesus went up to Heaven, leaving the disciples alone in the midst of the contradictions of life, in the fragile boat of the community. It was night. They are in the high seas, all together in the small boat, trying to advance, rowing, but the wind was strong and against them. They were tired. It was night, between three and six o’clock in the morning. The communities of the time of Mark were like the disciples. In the night! Contrary wind! They caught no fish, in spite of the efforts made! Jesus seemed to be absent! This is very symbolic of the times. But He was present and came close to them, and they, like the disciples on the way to Emmaus, did not recognize Him (Lk 24:16).
• At the time of Mark, around the year 70, the small boat of the communities had to face the contrary wind on the part of some converted Jews who wished to reduce the mystery of Jesus to the prophecies and figures of the Old Testament, as well as some converted pagans who thought it was possible to have a certain alliance between faith in Jesus and the empire. Mark tries to help the Christians to respect the mystery of Jesus and not to want to reduce Jesus to their own desires and ideas.
• Jesus arrives walking on the water of the sea of life. They scream, taken up by fear, because they think that it is a ghost. As it happens in the passage of the disciples on the way to Emmaus, Jesus pretends that He wants to continue to walk (Lk 24:28). But they cry out and this causes Him to change the way. He gets close to them and says, “Courage, it is I, do not be afraid!” Here, once again, for one who knows the story of the Old Testament, this recalls some very important facts: (a) Remember that the people, protected by God, crossed the Red Sea without fear; (b) Remember that God, calling Moses, declared his name several times, saying, “I am He who is!” (cf. Ex 3:15); (c) Remember also the Book of Isaiah which represents the return from the exile as a new Exodus, where God appears, repeating numerous times, “I am He who is!” (cf. Is 42:8; 43:5,11,13; 44:6,25; 45:5-7). This way of recalling the Old Testament, of using the bible, helped the communities to recognize the presence of God in Jesus and in the facts of life. Do not be afraid!
• Jesus got into the boat and the wind ceased. But the disciples’ fear, instead of disappearing, increases. Mark the Evangelist criticizes them and says, “They had not understood what the miracle of the loaves meant, and their minds were closed” (6:52). The affirmation that their minds were closed reminds us of the heart of Pharaoh which was hardened (Ex 7:3,13,22) and of the people in the desert (Ps 95:8) who did not want to listen to Moses and thought only of returning to Egypt (Num 20:2-10), where there was plenty of bread and meat to satisfy them (Ex 16:3).
4) Personal questions
• Night, stormy sea, contrary wind... Have you ever felt like this? What have you done to overcome it?
• Have you been afraid so many times because you have not known how to recognize Jesus present and acting in your life?
• How does this passage apply to me personally and to the Church today, with all the world problems and challenges?
5) Concluding prayer
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence He redeems their lives,
their blood is precious in His sight. (Ps 72:13-14)
Christmas Time
1) Opening prayer
Father, Your Son became like us
when He revealed Himself in our nature;
help us to become more like Him,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Mark 6:34-44
When Jesus saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things. By now it was already late and his disciples approached him and said, "This is a deserted place and it is already very late. Dismiss them so that they can go to the surrounding farms and villages and buy themselves something to eat." He said to them in reply, "Give them some food yourselves." But they said to him, "Are we to buy two hundred days' wages worth of food and give it to them to eat?" He asked them, "How many loaves do you have? Go and see." And when they had found out they said, "Five loaves and two fish." So he gave orders to have them sit down in groups on the green grass. The people took their places in rows by hundreds and by fifties. Then, taking the five loaves and the two fish and looking up to heaven, he said the blessing, broke the loaves, and gave them to his disciples to set before the people; he also divided the two fish among them all. They all ate and were satisfied. And they picked up twelve wicker baskets full of fragments and what was left of the fish. Those who ate of the loaves were five thousand men.
3) Reflection
• It is always good to look at the context in which the text of the Gospel is found because it enlightens us to discover the meaning more fully. A bit before (Mk 6:17-19), Mark narrates the banquet of death, organized by Herod with the great people of Galilee, in the palace of the capital city, during which John the Baptist was killed. In today’s text, he describes the banquet of life promoted by Jesus with the hungry crowds of Galilee there in the desert. The contrast of this context is great and enlightens the text.
• In Mark’s Gospel, the multiplication of the loaves is very important. It is mentioned twice: here and in Mk 8:1-9. And Jesus Himself questions the disciples on the multiplication of the loaves (Mk 8:14-21). This is why it is worthwhile to observe and to reflect, so as to discover what exactly is the importance of the multiplication of the loaves.
• Jesus had invited the disciples to rest a bit in a place in the desert (Mk 6:31). The crowds noticed that Jesus had gone to the other side of the lake, and they followed Him and arrived there before He did (Mk 6:33). When Jesus, getting down from the boat, sees that large crowd waiting for Him, He becomes sad “because they were like sheep without a shepherd”. This phrase recalls the psalm of the Good Shepherd (Ps 23). Faced with these people without a shepherd, Jesus forgets to rest and begins to teach. He begins to be a shepherd. With His words, He guides the crowds in the desert of life; and in this way the crowd could sing, “The Lord is my Shepherd! There is nothing I shall want!” (Ps 23:1).
• Time went by and it began to be late and dark. The disciples were concerned and asked Jesus to send the people away. They affirm that there in the desert it is not possible to find anything to eat for so many people. Jesus says, “Give them some food yourselves.” But they were afraid: “Do you want us to go and buy bread for 200 denarii?” (that is, the salary of 200 days!). The disciples seek a solution outside the crowds, for the crowds. Jesus does not seek the solution outside, but rather within the crowd and for the crowd and He asks, “How many loaves do you have? Go and see.” The answer is, “Five loaves and two fish!” It is very little for so many people! Jesus orders the crowd to sit down in groups and asks the disciples to distribute the bread and the fish. Everybody ate enough to be satisfied!
• It is important to observe how Mark describes this fact: Jesus took the five loaves and the two fish, raised His eyes to Heaven, pronounced the blessing, broke the bread and gave it to the disciples to distribute it. This way of speaking makes the communities think about what? No doubt, this made them think about the Eucharist. Because these same words will be used (even now) in the celebration of the Supper of the Lord. Thus Mark suggests that the Eucharist has to lead us to share. It is the Bread of Life which gives us courage and leads us to face the problems of people in a different way, not from outside, but from inside.
• In the way of describing the facts, Mark recalls the bible in order to illuminate the meaning of the facts. To feed the hungry crowds in the desert, Moses was the first one to do it (cf. Ex 16:1-36). And to ask the people to organize themselves and sit down in groups of 50 or 100 reminds us of the census of the people in the desert after they left Egypt (cf. Num 1-4). In this way, Mark suggests that Jesus is the new Messiah. The people of the communities knew the Old Testament, and for one who understands well, a few words suffice. In this way they discovered the mystery which surrounded the person of Jesus.
Thoughts to put into practice
When we think of feeding the world, or of all the need in the world, it can be overwhelming and might either give us a reason to put it off until we have a solution, or throw up our hands in the face of such an enormous task. Mother Teresa (St Teresa of Calcutta) offered advice throughout her life on this. It is necessary to first love those in your family. Love begins at home.
Some families have someone who is suffering or lonely, yet we don't even have time to smile at them. “If you really want to be God's love in the world of today, begin to be God's love in your own home first.” You must be hope of eternal happiness to your husband, your wife, your child, your grandparents, parents, and whoever is connected to you. Even among co-workers in the office or at the job, can they see Jesus in you? So many people go to their office meetings to defend their interests, rather than serve for instance.
She once visited what would be a care home for the elderly. It had everything they needed and was quite beautiful, yet she noticed everybody was sad and looking towards the door. When she asked a sister why, she was told they spend their time expecting, hoping, that a son or daughter will come to visit them. They hurt because they are forgotten.
Another time, a rich man visited from another country and asked her if she wanted him to give up his big house and nice car. She said “no” - but go back and see some of the lonely people where you live. Take them in your nice car and invite them in and entertain them in your big house for a short time. Make your house a center for love! “And when you buy some clothes, buy one for a little less and use the extra money to buy something for someone else.”
These are ways to start.
4) Personal questions
• Jesus forgets to rest in order to serve the people. What example does this set for myself?
• If we shared what we have today, there would be no hunger in the world. What can I do?
• Am I personally involved in serving and loving others, or is my effort just symbolic gesture from me?
5) Concluding prayer
In His days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth. (Ps 72:7-8)
Christmas Time
1) Opening prayer
Lord, let the light of Your glory shine within us,
and lead us through the darkness of this world
to the radiant joy of our eternal home.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 4:12-17, 23-25
When Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, that what had been said through Isaiah the prophet might be fulfilled: Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen. From that time on, Jesus began to preach and say, "Repent, for the Kingdom of heaven is at hand." He went around all of Galilee, teaching in their synagogues, proclaiming the Gospel of the Kingdom, and curing every disease and illness among the people. His fame spread to all of Syria, and they brought to him all who were sick with various diseases and racked with pain, those who were possessed, lunatics, and paralytics, and he cured them. And great crowds from Galilee, the Decapolis, Jerusalem, and Judea, and from beyond the Jordan followed him.
3) Reflection
• Some brief information on the objective of the Gospel of Matthew: The Gospel of Matthew was written during the second half of the first century in order to encourage the small and fragile community of converted Jews who lived in the region of Galilee and Syria. They suffered persecution and threats on the part of the Jewish brothers because they had accepted Jesus as the Messiah and for having received the pagans. In order to strengthen them in their faith, the Gospel of Matthew insists on saying that Jesus is really the Messiah and that the salvation which Jesus comes to bring is not only for the Jews, but for all of humanity. At the beginning of his Gospel, in the genealogy, Matthew already indicates this universal vocation of Jesus, because being “son of Abraham” (Mt 1:1, 17) He will be a source of blessings for all the nations of the world” (cf. Gen 12:3). In the visit of the Magi, who came from the East, he suggests once again that salvation is addressed to the pagans (Mt 2:1-12). In the text of today’s Gospel, he shows that the light which shines in the “Galilee of the Gentiles” shines also outside the frontiers of Israel, in the Decapolis and beyond the Jordan (Mt 4:12-25). Further on, in the Sermon on the Mount, Jesus will say that the vocation of the Christian community is that of being “salt of the earth and light of the world” (Mt 5:13-14) and He asks people to love their enemies (Mt 5:43-48). Jesus is the servant of God who announces the rights of the nations (Mt 12:18). Helped by the Canaanite woman, Jesus Himself overcomes the barriers of race (Mt 15:21-28). He also overcomes the laws of purity which prevented the Gospel from being opened to the pagans (Mt 15:1-20). And finally, when Jesus sends His disciples to all nations, the universality of salvation is even clearer (Mt 28:19-20). In the same way, the communities are called to open themselves to all, without excluding anyone, because all are called to live as sons and daughters of God.
• Today’s Gospel describes how this universal mission is an initiative. The news of the imprisonment of John the Baptist impels Jesus to begin His preaching. John had said, “Repent, because the Kingdom of God is at hand!” (Mt 3:2). This was the reason why he was imprisoned by Herod. When Jesus knew that John had been imprisoned, He returned to Galilee proclaiming the same message: “Repent, because the Kingdom of God is at hand!” (Mt 4:17). In other words, from the beginning, the preaching of the Gospel involved risks, but Jesus did not allow Himself to be frightened. In this way, Matthew encourages the communities which were running the same risks of persecution. He quotes from Isaiah: “The people who lived in darkness have seen a great light!” Like Jesus, the communities are also called to be “the light of nations!”
• Jesus began the announcement of the Good News by going through the whole of Galilee. He does not stop, waiting for the people to arrive, but He goes to the people. He Himself participates in the meetings, and in the synagogues, to announce His message. The people bring the sick and the possessed, and Jesus accepts all and cures them. This service to the sick forms part of the Good News and reveals to the people the presence of the Kingdom.
• Thus, the fame of Jesus is spread throughout all the region, going beyond the frontier of Galilee, penetrates Judah, reaches Jerusalem, goes beyond the Jordan and reaches Syria and the Decapolis. In this region there are also some communities for whom Matthew was writing his Gospel. Now they know that in spite of all the difficulties and the risks, there is already the light which shines in the darkness.
4) Personal questions
• Are you also light for others?
• Today many close themselves up in the Catholic religion. How can we live the universality of salvation?
• “Repent” is a common phrase heard in Christian discussions. What does this really mean? Take some time to examine the meaning of “repent” and its forms, and what it means personally.
5) Concluding prayer
I will proclaim the decree of Yahweh:
He said to me, "You are My son,
today have I fathered you." (Ps 2:7)
The Magi’s journey of faith
The adoration of the child Jesus as King and Lord
Matthew 2:1-12
1. Opening prayer
Merciful Father, You have called me to meet You in this word of the Gospel, because You wish that I may have life, You wish to give me Yourself. Send, I pray You, Your Holy Spirit upon me so that I may let myself be led along the holy way of this passage of Scripture.
May I, today, get out of my prison to set out on a journey to seek You. May I recognize the star that You have lit as a sign of Your love on my journey to follow it tirelessly, intensely, committing my whole life. May I, finally, enter Your house and there see the Lord; may I bend low humbly before You to adore You and offer my life to You, all that I am and all that I have. Lord, by Your grace, may I return by a new route, without ever passing through the old paths of sin.
2. Reading
a) Placing the passage in its context:
This passage belongs to the first two chapters of Matthew’s Gospel, which constitute a kind of prologue to the whole work. We are presented with the historical origin of the Messiah as son of David, as well as His divine origin as Jesus Christ, God-with-us. Matthew immediately leads us into a very deep and engaging meditation, placing before us a choice about the people he introduces in his story: we either recognize and welcome the Lord who is just born, or we remain indifferent, even to wanting to eliminate Him and kill Him. This passage offers us the beautiful story of the journey of the Magi, who come from afar because they want to seek and welcome, love and adore the Lord Jesus. But their long journey and tireless search, and the conversion of their hearts, are facts that speak of us, facts already written on the scroll of our own sacred story.
b) An aid to the reading of the passage:
The passage may be divided into two main parts, determined by the location where the scenes take place: the first part (2:1-9a) takes place in Jerusalem, and the second part is focused around Bethlehem (2:9b-12).
Mt 2:1-2: The passage begins with the place and time of the birth of Jesus: in Bethlehem of Judea, at the time of King Herod. Within this quite specific description, the Magi suddenly appear, coming from afar, and arriving in Jerusalem under the guidance of a star. It is they who announce the birth of the Lord King. They ask where they might find Him because they wish to adore Him.
Mt 2:3-6: On hearing the words of the Magi, king Herod, and with him all of Jerusalem, is disturbed and afraid. Rather than welcoming the Lord and joining Him, they seek to eliminate Him. Herod calls the authorities of the Jewish people and the experts in scripture. It is they, with the help of ancient prophecies, who reveal Bethlehem as the place to find the Messiah.
Mt 2:7-8: Herod calls the Magi in secret because he wants to use them for his own evil ends. His detailed interest is entirely directed towards the elimination of Christ.
Mt 2:9a: The Magi, urged by strength of faith and led by the star, leave again and go towards Bethlehem.
Mt 2:9b-11: The star reappears, moves with the Magi and leads them to the exact spot where the Lord Jesus is. Full of joy, they enter the house and prostrate themselves. They offer precious gifts because they recognize that He is king and Lord.
Mt 2:12: When they have contemplated and adored the Lord, the Magi receive a revelation from God. It is He who speaks to them. They are new men. They have in them a new heaven and a new earth. They are free of the deceits of Herod and therefore they go back to their lives by an entirely new way
c) The text:
When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem, saying, "Where is the newborn king of the Jews? We saw His star at its rising and have come to do Him homage." When King Herod heard this, he was greatly troubled, and all Jerusalem with him. Assembling all the chief priests and the scribes of the people, he inquired of them where the Christ was to be born. They said to him, "In Bethlehem of Judea, for thus it has been written through the prophet: And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler, who is to shepherd my people Israel." Then Herod called the magi secretly and ascertained from them the time of the star's appearance. He sent them to Bethlehem and said, "Go and search diligently for the child. When you have found Him, bring me word, that I too may go and do Him homage." After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was. They were overjoyed at seeing the star, and on entering the house they saw the child with Mary His mother. They prostrated themselves and did Him homage. Then they opened their treasures and offered Him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they departed for their country by another way.
3. A moment of prayerful silence
I listen deeply to the silent voice of the Lord and let the breath of the Spirit come to me and infuse me. In this silence I seek the Lord and repeat in my heart: “Where are You, my God?”
4. A few questions
a) I take the first words that come from the mouths of the Magi and make them my own: “Where is the infant king of the Jews?” Do I really feel attracted to the place where the Lord is because I desire to be with Him? Am I ready to leave the dark and old places of my habits and my comfort, to undertake a journey of faith in search of Jesus?
b) “We have come to adore Him”. Here the Word of the Lord tests me and puts me through a crucible: do I really live in a relationship of love with God? Am I able to open my life in His presence and allow Him to enter into my very heartbeats?
c) “From you will come a leader who will shepherd My people”. Am I capable of placing and giving my whole existence to the guidance of the Lord? To trust in Him, in His love, in His real presence, even though He remains invisible?
d) “Going into the house they saw the child”. It is precisely because they accept to go into the house, to enter into communion, to give themselves fully and truly, that their eyes can see, contemplate, and recognize. Am I not aware of the fact that the more I stay outside, the more I am distant from the life of my brothers and sisters and the more I become sad and empty?
5. A key to the reading
I look for some key words, some basic themes, that may guide and help me better penetrate the meaning of this passage of the Gospel, so that my life may be enlightened and changed by this Word of the Lord.
* The journey: This passage seems to be given the theme of a journey, an exodus, a going out. The Magi, these mysterious characters, get moving, go far away from their land and go seeking the king, the Lord. Matthew presents this fact by means of some verbs that proceed along with the development of the event: “came, we have come, sent them, go, set out, went before them, going into, not to go back, returned.” The physical journey of the Magi hides a much more important and meaningful journey: the journey of faith. This is the movement of the soul born from a desire to meet and know the Lord. At the same time it is God’s invitation which calls and attracts us with His own power. It is He who gets us to stand up and sets us in motion and who offers us signs and does not cease to walk with us. Scripture gives us many important examples, and these help us enter into this path of grace and blessings. God said to Abraham: “Leave your country, your family and your father’s house, for the land I will show you” (Gen 12:1). Jacob was also a pilgrim of faith and conversion. It is written about him: “Jacob left Beersheba and set out for Haran” (Gen 28:10), and: “Moving on, Jacob went to the land of the sons of the East” (Gen 29:1). Many years later, the Lord spoke to him and said: “Go back to the land of your forefathers and to your kindred; and I will be with you” (Gen 31:3). Moses was also a man on a journey. God Himself showed him the way, the exodus, in his heart, and made his whole life a long march of salvation for him and for his brothers and sisters. “So come, I send you to Pharaoh to bring the sons of Israel, My people, out of Egypt!” (Ex 3:10). As the new people of God, we are the children of the promise and of the new covenant and are called to go out, setting out on a journey in the footsteps of the Lord Jesus. The exodus never ceased. The liberation that comes from faith is always active. Let us look at Jesus, at His apostles, at Paul: not one of them stands still, not one of them hides. All these witnesses speak to us today by their deeds and they repeat, “Blessed is he who finds in You his strength and one who decides in his heart to go on the holy journey” (Ps 83:6).
* The star: This is a very important and central element in this passage because the star has the role of guiding the Magi to their destination, enlightening their nights along the journey, indicating precisely the place of the presence of the Lord, and giving great joy to their hearts. Throughout the Bible, stars appear as signs of blessing and glory, almost as a personification of God, who does not abandon His people, and at the same time, is a personification of the people that does not forget its God and praises and blesses Him (cf. Ps 148:3; Bar 3:34). The word star appears for the first time in Scripture in Genesis 1:16. On the fourth day the story of creation tells us of the appearance in the heavens of the sun, the moon and stars, as signs and as light, to set order and give light. The Jewish term for “star” kokhab is very beautiful and full of meaning. In fact, the letters that make up the word reveal the immensity of the presence that these celestial elements bring with them. We find two letters kaf, which signify “hand” and which enclose the letter waw which means man. Thus, within the stars there are two hands, kaf and kaf, that lovingly hold within them waw, man. These are the hands of God that never cease to hold us, if only we entrust ourselves to them. Then appears the letter bet, which means house. Thus, the stars speak of our journey towards our house, our constant migration, from whence we have come, from the day of our creation and even from all eternity. Often God compares the descendants of Abraham to the stars in the heavens, almost as if each person is a star, born to give light in the night: “Look up to heaven and count the stars if you can” and then He adds: “Such will be your descendants” (Gen 15:5). Jesus is also a star, the star that takes its rise from Jacob (Num 24:17), which rises from on high and is the radiant morning star as the Apocalypse says (22:16). By taking on flesh the infinite love of God, which bends itself down towards us, His children, opens the palms of His hands to gather and welcome us. Only such love can give our infinite weakness the capacity and courage, the perseverance and joy of accepting to leave and to go on the long and arduous journey of faith which takes us to Bethlehem, to the place where God appears to us.
* The adoration: The act of adoration is as old as humankind itself, because since the beginning, the relationship with the divine has been accompanied by this demand of love, humility, and self-offering. Before the greatness of God, we little people feel and discover that we are nothing, a speck of dust, a drop from a bucket. In the Old Testament, the act of adoration appears as an act of deep love towards the Lord, an act that demands the involvement of the whole person. It involves the mind, the will to choose, love full of desire and a body that bows and prostrates itself even to the ground. It is said in several places that the act of adoration is accompanied by a prostration with the face touching the ground. The face of man, his gaze, his breath returns to the dust whence he has his origin and there he recognizes himself as creature of God, as a breath of God’s nostrils. “Come in, let us bow, prostrate ourselves, and kneel in front of Yahweh our maker” (Ps 94:6). This is the invitation of Scripture to us every day which shows us the way to walk so that we may again and again come to the truth and therefore live fully.
The New Testament goes even deeper in its spiritual reflection on this fact and seems to want to accompany us on a pedagogical journey of conversion and maturity in our interior life. In the Gospels we see the disciples, men and women, adoring the Lord Jesus after His resurrection (Mt 28:9; Lk 24:52) because they recognize Him as God. Jesus’ words in His dialogue with the Samaritan woman give us a deep insight into the truth of this act, which after all, involves the whole of life and is an attitude of the heart. Adoration is for God the Father and does not happen here or there but in Spirit and in truth, which is in the Spirit and the Son, Jesus. We must not deceive ourselves. It is not by moving from one place to another, nor by seeking this or that spiritual person, that we can adore our God. The movement, the journey, is an interior one and takes place in our deepest being and is a complete surrender of ourselves, our life, and our whole being, to the wings of the Holy Spirit and into the arms of Jesus which are wide open on the cross and ever ready to attract all things to Himself. St. Peter says clearly: “Simply reverence the Lord Christ in your hearts” (1 Pet 3:15). The act of bowing to the ground, of prostrating ourselves before the Lord comes from the heart. If we let ourselves be touched and reach into our hearts, if we allow the Lord to enter our hearts, that sacred space, then He will change us completely, transforming the whole of our person to make of us new men and women.
6. A moment of prayer: Psalm 84
A hymn concerning the trust of man
on his journey to the house of God
Res. I have seen Your star, Lord,
and I have come to adore You!
How lovely are Your dwelling-places, YHWH Sabaoth.
My whole being yearns and pines for Yahweh's courts,
My heart and my body cry out for joy to the living God.
Even the sparrow has found a home, the swallow a nest to place its young: Your altars, YHWH Sabaoth, my King and my God.
How blessed are those who live in Your house;
they shall praise You continually.
Blessed those who find their strength in You,
whose hearts are set on pilgrimage.
As they pass through the Valley of the Balsam,
they make there a water-hole,
and -- a further blessing -- early rain fills it.
They make their way from height to height,
God shows himself to them in Zion.
YHWH Sabaoth, hear my prayer,
listen, God of Jacob.
God, our shield, look,
and see the face of Your anointed.
Better one day in Your courts than a thousand at my own devices,
to stand on the threshold of God's house
than to live in the tents of the wicked.
For Yahweh God is a rampart and shield,
He gives grace and glory;
Yahweh refuses nothing good to those whose life is blameless.
YHWH Sabaoth,
blessed is he who trusts in You.
7. Closing prayer
Lord, my Father, I have really seen Your star. I have opened my eyes to Your presence of love and salvation and I have received the light of life. I have contemplated the night changed into light, pain into joy and solitude into communion; yes, all this happened before You, in Your Word. You have led me through the desert; You have led me to Your house and opened the door for me to enter. There I saw You, Your Son Jesus, savior of my life; there I prayed and adored, I cried and found Your smile, I kept silence and learned to speak. In Your house, merciful Father, I have found life once more!
And now I am going back. I have resumed my journey, but the way is not the one I took before and my life is not what it was before. Your Word has left me with a new heart, capable of opening itself to love, to listen, to welcome and become home to so many brothers and sisters whom You have placed in my way. I was not aware, Lord, but You have made me into a child again. You have given birth to me with Jesus. Thank You, Father, my Father!
Christmas Time
1) Opening prayer
All-powerful and ever-living God,
You give us a new vision of Your glory
in the coming of Christ Your Son.
He was born of the Virgin Mary
and came to share our life.
May we come to share His eternal life
in the glory of Your kingdom,
where He lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - John 1:43-51
Jesus decided to go to Galilee, and he found Philip. And Jesus said to him, "Follow me." Now Philip was from Bethsaida, the town of Andrew and Peter. Philip found Nathanael and told him, "We have found the one about whom Moses wrote in the law, and also the prophets, Jesus, son of Joseph, from Nazareth." But Nathanael said to him, "Can anything good come from Nazareth?" Philip said to him, "Come and see." Jesus saw Nathanael coming toward him and said of him, "Here is a true child of Israel. There is no duplicity in him." Nathanael said to him, "How do you know me?" Jesus answered and said to him, "Before Philip called you, I saw you under the fig tree." Nathanael answered him, "Rabbi, you are the Son of God; you are the King of Israel." Jesus answered and said to him, "Do you believe because I told you that I saw you under the fig tree? You will see greater things than this." And he said to him, "Amen, amen, I say to you, you will see the sky opened and the angels of God ascending and descending on the Son of Man."
3) Reflection
• Jesus returned to Galilee. He met Philip and called him by telling him: “Follow Me!” The purpose of the call is always the same: “to follow Jesus”. The first Christians sought to preserve the names of the first disciples and of some of them they even kept as their family names and the names of their places of origin. Philip, Andrew and Peter were from Bethsaida (Jn 1:44). Nathanael was from Cana. Today, many forget the names of the people who were at the start of their communities. Remembering the names is a way of preserving identity.
• Philip meets Nathanael and speaks to him about Jesus: “We have found Him of whom Moses in the Law and the Prophets wrote, Jesus, son of Joseph from Nazareth”. Jesus is the one to whom all the history of the Old Testament refers.
• Nathanael asks: “From Nazareth? Can anything good come from that place?” Probably, even in his question, there shows a rivalry which existed among the small villages of the same region: Cana and Nazareth. According to the official teaching of the scribes, the Messiah would come from Bethlehem, in Judah. He would not come from Nazareth in Galilee (Jn 7:41-42). Philip gives the same answer which Jesus gave to the other two disciples: “Come and see for yourself!” It is not by imposing, but by seeing that people are convinced. Once again the same way: to meet, to experience, to share, to witness, to lead toward Jesus!
• Jesus sees Nathanael and says: “Truly, he is an Israelite in whom there is no deception”. And He affirms that He already knew him when he was under the fig tree. How could Nathanael be an “authentic or true Israelite” if he did not accept Jesus as the Messiah? Nathanael “was under the fig tree”. The fig tree was the symbol of Israel (cf. Mi 4:4; Zc 3:10; 1 Kg 5:5). An authentic Israelite is one who knows how to detach himself from his own ideas when he sees that they are not in agreement with God’s plan. The Israelite who is not ready for this conversion is neither authentic nor honest. Nathanael is authentic. He was waiting for the Messiah according to the official teaching of the time (Jn 7:41-42,52). This is why, at the beginning, he did not accept a Messiah coming from Nazareth. But the encounter with Jesus helped him to understand that God’s plan is not always as people imagine or desire it to be. He recognizes and acknowledges his mistake, he changes his idea, and he accepts God as Messiah and confesses: “Rabbi, You are the Son of God: You are the King of Israel!” The confession of Nathanael is only the beginning: The one who will be faithful will see heaven open and the angels of God ascending and descending over the Son of man. He will experience that Jesus is the new bond between God and human beings. It is the dream of Jacob which has become a reality (Gen 28:10-22).
4) Personal questions
• Which title for Jesus pleases you the most? Why?
• Have you had an intermediary that brought you to Jesus?
5) Concluding prayer
For Yahweh is good,
His faithful love is everlasting,
His constancy from age to age. (Ps 100:5)
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John 1,1-18
The words of a Canticle of the Community
1. Opening prayer
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
During the reading of the Prologue of the Gospel of John it is well to activate our own memory and try to remember some canticle or poem on Jesus, of the time of our childhood, which has marked our life.
1,6-8: John the Baptist was not the Light
1,9-11: His own did not recognize him
1,12-13: Those who receive him become children of God
1,14: The Word became flesh
1,15-17: Moses give the Law, Jesus gives Grace and Truth
1,18: It is like the rain that washes.
3. A moment of prayerful silence
4. Some questions
ii) Which are the images used by John in this poem to say who Jesus was for the community?
iii) Which is the new thing that the poem of John makes me discover in myself?
iv) The poem of John says. “He came to his own and his own people did not accept him!” (Jn 1, 11). What does this sentence mean? How does this happen today?
v) Which are the facts or events or persons of the Old Testament which are recalled in the Prologue?
5. For those who wish to deepen more into the text
The Prologue helps one to understand why the Fourth Gospel is so diverse from the other Gospels. In the Prologue, John presents the vision that he has of Jesus, Word of God, and describes the route of the Word. The Word was with God from the beginning of creation and by it everything was created. Everything which exists is an expression of the Word of God. Even being present in everything, the Word has wanted to place himself even closer to us and because of this he became flesh in Jesus, and lived among us, he carried out his mission and has returned to the Father. Jesus is the living Word of God. In everything that he says and does he reveals the Father: “Anyone who has seen me has seen the Father!” (Jn 14,9). He and the Father “The Father and I are one” (Jn 10, 30).
In saying: “In the beginning was the Word”, John makes us think in the first sentence of the Bible which says: “In the beginning God created Heaven and earth” (Gn 1, 1). God created by his Word. “The moment he spoke, it was so, no sooner had he commanded, than there it stood” (Ps 33, 9; Ps 148, 5). All creatures are an expression of the Word of God. Here, from the beginning, we have the first sign of ecumenical and ecological openness of the Fourth Gospel.
The Prologue says that the universal presence of God’s Word is life and light for every human being. But the majority of persons do not perceive the Good News of the luminous presence of the Word of God in their lives. The living Word of God, present in all things, shines in the darkness, but the darkness could not overpower it.
John the Baptist comes to help people to discover this luminous and consoling presence of the Word of God in life. The witness of John the Baptist was so important, that up to the end of the first century, at the time that the Fourth Gospel was written, there were still persons who believed that he, John, was the Messiah! (Ac 19,3; Jo 1,20).
For this reason, the Prologue clarifies things saying: “John was not the light! He came to bear witness to the light!”
Just as God’s Word manifests itself in nature, in creation, in the same way also, it manifests itself in the “world”, that is in the history of humanity, and particularly, in the history of the people of God. When he speaks about world, John wants to indicate a system, that of the empire as well as of the religion of the time, systems closed up in themselves and therefore, incapable to know and to receive the luminous presence of the Word of God. The “world” did not recognize, did not accept the Word. From the time of Abraham and of Moses, the Word “came for his own, but his own did not recognize him”.
But the persons who opened themselves accepting the Word, became children of God. The person becomes a son or daughter of God not by own merit, but by the simple fact of trusting and of believing that God, in his goodness, accepts us and welcomes us. The Word enters into the person and makes her/him feel accepted by God as daughter, as son. This is the power of God’s grace.
God does not want to be far away from us. For this reason his Word gets close to us and becomes present in our midst in the person of Jesus. The Prologue literally says: “The Word became flesh and placed his tent in the midst of his people. Now the tent where God dwells with us is Jesus “full of grace and truth!” Jesus comes to reveal who is this God who is present in everything, from the beginning of creation.
These verses render the witness of John the Baptist. John began his proclamation before Jesus, but Jesus existed before him. Jesus is the Word which was already with God even before creation. Moses, in giving us the Law, manifested God’s will. Jesus gives us the fullness of grace and of truth which help us to understand and to observe the Law.
This last verse summarizes everything. It recalls the prophecy of Isaiah, according to which the Word of God is like rain which comes from heaven and does not return without having carried out its mission on earth (Is 55, 10-11). The way of the Word of God is like that. It comes from God and descends among us in the Person of Jesus. Through the obedience of Jesus he carried out his mission here on earth. At the hour of his death, Jesus gives up his Spirit and returns to the Father (Jn 19, 30).
He fulfilled the mission which he had received.
6. Prayer: Psalm 19 (18)
day discourses of it to day,
No utterance at all, no speech,
but from the entire earth the design stands out,
who comes forth from his pavilion like a bridegroom,
Rising on the one horizon he runs his circuit to the other,
The Law of Yahweh is perfect,
The precepts of Yahweh are honest,
The fear of Yahweh is pure, lasting for ever;
more desirable than gold, even than the finest gold;
Thus your servant is formed by them;
But who can detect his own failings?
And from pride preserve your servant,
May the words of my mouth always find favour,
7. Final Prayer
Christmas Time
1) Opening prayer
All-powerful Father,
You sent Your son Jesus Christ
to bring the new light of salvation to the world.
May He enlighten us with His radiance,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - John 1:19-28
This is the testimony of John. When the Jews from Jerusalem sent priests and Levites to him to ask him, "Who are you?" He admitted and did not deny it, but admitted, "I am not the Christ." So they asked him, "What are you then? Are you Elijah?" And he said, "I am not." "Are you the Prophet?" He answered, "No." So they said to him, "Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?" He said: "I am the voice of one crying out in the desert, 'Make straight the way of the Lord,' as Isaiah the prophet said." Some Pharisees were also sent. They asked him, "Why then do you baptize if you are not the Christ or Elijah or the Prophet?" John answered them, "I baptize with water; but there is one among you whom you do not recognize, the one who is coming after me, whose sandal strap I am not worthy to untie." This happened in Bethany across the Jordan, where John was baptizing.
3) Reflection
• Today’s Gospel speaks about the witness of John the Baptist. The Jews sent “priests and Levites” to question him. In the same way, some years later, they sent people to control the activity of Jesus (Mk 3:22). There is a resemblance between the response of the people regarding Jesus and the questions which authorities address to John. Jesus asks the disciples: Whom do people say that I am?” They answered: “Elijah, John the Baptist, Jeremiah, one of the Prophets” (cf. Mk 8:27-28). The authorities address the same questions to Jesus: Are You the Messiah, or Elijah, the Prophet?” John responds by quoting the prophet Isaiah: “I am a voice of one who cries in the desert: Prepare a way for the Lord”. The other three Gospels contain the same affirmation concerning John: he is not the Messiah, but he has come to prepare the coming of the Messiah (cf. Mk 1:3; Mt 3:3; Lk 3:4). The four Gospels give great attention to the activity and the witness of John the Baptist. Why do they insist so much in saying that John is not the Messiah?
• John the Baptist was put to death by Herod around the year 30. But up to the end of the first century, the time when the Fourth Gospel was written, John continued to be considered a leader among the Jews. After his death, the memory of John continued to have a strong influence in the living out of the faith of the people. He was considered a prophet (Mk 11:32). He was the first great prophet who appeared after centuries without prophets. Many considered him the Messiah. In the year 50 Paul passed through Ephesus, in Asia Minor, and found a group of people who had been baptized with the baptism of John (cf. Acts 19:1-4). Because of this, it was important to spread the witness of John the Baptist himself, saying that he was not the Messiah, and instead proclaim Jesus as the Messiah. John himself contributed to radiate better the Good News of Jesus.
• “How is it that you baptize if you are neither the Messiah, nor Elijah, nor the prophet? The John's response is another affirmation in which he shows that Jesus is the Messiah: “ I baptize with water, but standing among you, unknown to you, is one who is coming after me; and I am not fit to undo the strap of His sandal”. Further ahead (Jn 1:33) John refers to the prophecies which announced the coming of the Spirit in the Messianic times: “The one on whom you will see the Spirit descend and rest upon Him, is the one who is to baptize with the Holy Spirit” (cf. Is 11:1-9; Ez 36:25-27; Joel 3:1-2).
4) Personal questions
• Have you had someone like John the Baptist who has prepared the way for you to receive Jesus?
• John was humble. He did not try to make himself greater than what he was in announcing Jesus. Have you been that way for someone in your life?
5) Concluding prayer
The whole wide world
has seen the saving power of our God.
Acclaim Yahweh, all the earth,
burst into shouts of joy! (Ps 98:3-4)
More...
Visit of the Shepherds to Jesus and His Mother
The marginalized are God’s favorites
Luke 2:16-21
1. Opening prayer
Lord Jesus, send Your Spirit to help us read the Scriptures the same way that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create silence in us so that we may listen to Your voice in Creation and in the scriptures, in events and in people, and above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as a source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed to us the Father and sent us Your Spirit. Amen.
2. Reading
a) A key to the reading:
The reason for Joseph and Mary to go to Bethlehem was the census imposed by Rome’s emperor (Lk 2:1-7). Periodically, the Roman authorities decreed these censuses in the various regions of their immense empire. It was a matter of registering people and knowing how many had to pay taxes. The rich paid taxes on land and goods. The poor paid for the number of children they had.
In Luke’s Gospel we note a significant difference between the birth of Jesus and that of John the Baptist. John is born at home, in his land, in the midst of parents and neighbors and is welcomed by all (Lk 1:57-58). Jesus is born unknown, away from His surroundings of family and neighbors and far from His land. “There was no room in the inn.” He had to be left in a manger (Lk 2:7).
Let us try to put our text (Lk 2:16-21) into the wider context of the visit of the shepherds (Lk 2:8-21). As we read, let us try to pay attention to the surprises we find and the contrasts that appear in this text.
b) A division of the text to help us in our reading:
Luke 2:8-9: The shepherds in the field, the first persons invited
Luke 2:10-12: The first announcement of the Good News is made to the shepherds
Luke 2:13-14: The praise of the angels
Luke 2:15-18: The shepherds go to Bethlehem and tell of their vision of the angels
Luke 2:19-20: Mary’s attitude and that of the shepherds concerning these events
Luke 2:21: The circumcision of the child Jesus
c) Text:
In the countryside close by there were shepherds out in the fields keeping guard over their sheep during the watches of the night. An angel of the Lord stood over them and the glory of the Lord shone round them. They were terrified, but the angel said, 'Do not be afraid. Look, I bring you news of great joy, a joy to be shared by the whole people. Today in the town of David a Savior has been born to you; He is Christ the Lord. And here is a sign for you: you will find a baby wrapped in swaddling clothes and lying in a manger.' And all at once with the angel there was a great throng of the hosts of heaven, praising God with the words, ‘Glory to God in the highest heaven, and on earth peace for those He favors.’ Now it happened that when the angels had gone from them into heaven, the shepherds said to one another, 'Let us go to Bethlehem and see this event which the Lord has made known to us.' So they hurried away and found Mary and Joseph, and the baby lying in the manger. When they saw the child they repeated what they had been told about Him, and everyone who heard it was astonished at what the shepherds said to them. As for Mary, she treasured all these things and pondered them in her heart. And the shepherds went back glorifying and praising God for all they had heard and seen, just as they had been told. When the eighth day came and the child was to be circumcised, they gave Him the name Jesus, the name the angel had given Him before His conception.
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What did you like best in this text? Why?
b) What surprises and contrasts do you find in this text?
c) How does the text teach us that the little ones are great in heaven and the poorest on earth?
d) What is Mary’s attitude and that of the shepherds concerning the mystery of God just revealed to them?
e) What is the message Luke wants to communicate to us through these details?
5. For those who wish to go deeper into the theme
a) The context of then and of today:
The text of the feast of the Mother of God (Lk 2:16-21) is part of the broader description of the birth of Jesus (Lk 2:1-7) and the visit of the shepherds (Lk 2:8-21). The angel had announced the birth of the savior and gave a sign of recognition: “You will find a baby wrapped in swaddling clothes and lying in a manger!” They were expecting the savior of a whole people and they were to recognize Him in a newborn child, poor, who lies close to two animals! What a great surprise!
God’s plan is fulfilled in an unexpected way, full of surprise. This happens today too. A poor child is the savior of the people! Can you believe this?
b) A commentary on the text:
Luke 2:8-9: The first invited people.
The shepherds were marginalized people and not appreciated. They lived together with the animals, separate from the rest of humanity. Because of their constant contact with animals, they were considered impure. No one would have ever invited them to visit a newly born baby. This is why the Angel of the Lord appears to pass on the great news of the birth of Jesus to them. Seeing the vision of the angels, they are full of fear.
Luke 2:10-12: The first announcement of the Good News
Luke 2:13-14: The praise of the angels: Glory to God in the highest heaven, and on earth peace for those He favors.
A multitude of angels appears descending from heaven. It is heaven that bends itself towards the earth. The parts of this verse summarize God’s plan. The first part tells us what happens in the world up there: Glory to God in the highest heaven. The second part tells us what will happen in the world here below: On earth peace for those He favors! If people could experience what it means to be favored by God, everything would be different and peace would dwell on earth. And this would be to the greater glory of God who dwells in the highest!
Luke 2:15-18: The shepherds go to Bethlehem and tell of their vision of the angels.
The Word of God is no longer a sound produced by the mouth. It is an event! The shepherds literally say, “Let us go to Bethlehem and see this event which the Lord has made known to us”. In Hebrew, the expression DABAR means word or talk. The word of God is a creative force. It fulfills what it says. At creation God said, “Let there be light, and there was light!” (Gen 1:3). The word of the angel to the shepherds is the event of the birth of Jesus.
Luke 2:19-20: Mary’s attitude and that of the shepherds concerning these events
Luke immediately adds that, "Mary treasured all these things and pondered them in her heart". These are two ways of hearing and welcoming the Word of God: (i) The shepherds get up to see the events and verify the sign given by the angel, and then they go back to their flocks glorifying and praising God for all that they had seen and heard; (ii) Mary, on the other hand, carefully keeps all these events in her mind and meditates on them in her heart. To meditate on things in one’s heart means to reflect on them in the light of the Word of God, to understand their full significance.
Luke 2:21: The circumcision and Name of Jesus.
According to the norms of the law, the child Jesus is circumcised on the eighth day after His birth (cf. Gen 17:12). Circumcision was a sign of belonging to the people. It gave the person an identity. On this occasion each child received his name (cf. Lk 1:59-63). He receives the name of Jesus that had been given Him by the angel before His conception. The angel had said to Joseph that the name of the child had to be Jesus, as “He is the one who is to save His people from their sins” (Mt 1:21). The name of Jesus is the transliteration of the name “Yeshua”, or Joshua, and means Yahweh saves. Another name that will gradually be given to Jesus is Christ, which means Anointed or Messiah. Jesus is the awaited Messiah. A third name is that of Emmanuel, which means God with us (Mt 1:23).
c) Further information:
Mary in Luke’s Gospel
i) The role of the first two chapters of Luke’s Gospel:
These are two rather well known but less understood chapters. Luke writes them in imitation of the Old Testament. It is as though these two chapters were the last of the Old Testament so as to open the door for the coming of the New Testament. In these chapters, Luke creates an atmosphere of softness and praise. From beginning to end the mercy of God is sung: God, who comes to fulfill His promises. Luke shows us how Jesus fulfills the Old Testament and begins the New Testament. And He does so in favor of the poor, the anawim, who knew how to wait for His coming: Elisabeth, Zachary, Mary, Joseph, Simeon, Anna and the shepherds. That is why the first two chapters are history but not in the sense that we give to history today. They were more like a mirror for the Christians converted from paganism. They could discover who Jesus was and how He had come to fulfill the prophecies of the Old Testament, satisfying the deepest aspirations of the human heart. These chapters were also a mirror of the events that were taking place within the communities in Luke’s time. The communities originating from paganism will be born from the communities of converted Jews. But these were different. The New did not correspond to what the Old Testament imagined and expected. It was "the sign of contradiction" (Lk 2:34), and caused tensions and was the source of much suffering. In Mary’s reaction, Luke presents a model of how the communities could react to and persevere in the New.
ii) A key to the reading:
In these two chapters Luke presents Mary as a model for the life of the community. The key is given to us in the episode where the woman in the crowd praises the mother of Jesus. Jesus modifies the praise and says: “More blessed still are those who hear the word of God and keep it!” (Lk 11:27-28). Herein lies the greatness of Mary. It is in the world where Mary knows how to relate to the Word of God that the communities contemplate. The better way of relating to the Word of God: welcoming it, incarnating it, living it, deepening it, reflecting on it, giving it birth and making it grow, allowing oneself to be overpowered by it even when one does not understand it or when one suffers because of it. This is the vision underlying the texts of chapters 1 and 2 of Luke’s Gospel, which speak of Mary, the mother of Jesus.
iii) An application of the key to the texts:
1. Luke 1:26-38: The Annunciation: "Let it happen to me as you have said!"
Opening oneself so that the Word of God may be welcomed and incarnated.
2. Luke 1:39-45: The Visitation: "Blessed is she who believed!"
Recognizing the Word of God in the events of life.
3. Luke 1:46-56: The Magnificat: “The Almighty has done great things for me!”
A resistance hymn of hope.
4. Luke 2:1-20: The Birth: "She treasured all these things and pondered them in her heart.”
The marginalized welcome the Word.
5. Luke 2:21-32: The Presentation: "My eyes have seen the salvation!"
God's promise is fulfilled.
6. Luke 2:33-38: Simeon and Anna: "A sword will pierce your soul"
Being a Christian means being a sign of contradiction.
7. Luke 2:39-52: At twelve years: "Did you not know that I must be in My Father's house?"
They did not understand the Word of God addressed to them!
iv) The contrasts that stand out in our text:
1. In the darkness of the night a light shines (2:8-9).
2. The world up there, heaven, seems to embrace our world here below (2:13).
3. The greatness of God manifests itself in the weakness of a child (2:7).
4. The glory of God is made present in a manger, close to animals (2:16).
5. Fear generated by the sudden apparition of an angel is changed into joy (2:9-10).
6. Those completely marginalized are the first to be invited (2:8).
7. The shepherds recognize God present in a child (2:20).
6. Praying with the Psalm 23 (22)
“Yahweh is my shepherd!”
Yahweh is my shepherd,
I lack nothing.
In grassy meadows He lets me lie.
By tranquil streams He leads me
to restore my spirit.
He guides me in paths of saving justice as befits His name.
Even were I to walk in a ravine as dark as death
I should fear no danger,
for You are at my side.
Your staff and Your crook are there to soothe me.
You prepare a table for me under the eyes of my enemies;
You anoint my head with oil;
my cup brims over.
Kindness and faithful love pursue me every day of my life.
I make my home in the house of Yahweh for all time to come.
7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice what Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word, You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.
The first thing the angel says is, “Do not be afraid!” The second is Joy to be shared by the whole people! The third is Today! Then the angel gives three names to indicate who Jesus is: savior, Christ and Lord! Savior is the one who frees all people from all ties! The authorities in those days liked to use the title savior. They attributed the title of Soter (Greek) to themselves. Christ means anointed or messiah. In the Old Testament this was the title given to kings and prophets. It was also the title of the future messiah who would fulfill the promises made by God to His people. This means that the newly born child, who lies in a manger, has come to fulfill the hopes of the people. Lord was the name given to God Himself! Here we have the three greatest titles imaginable. From this announcement of the birth of Jesus as savior, Christ and Lord, can you imagine anyone with a higher standing? If an angel says to you, “Be careful! I give you this sign of recognition: you will meet a child in a manger, in the midst of poor people!” Would you believe him? God’s ways are not our ways!
