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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Responsorial Psalm (39/40) 

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

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

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

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

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

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

+Giovanni D'Ercole

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

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

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

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

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

 *Responsorial Psalm (28/29)

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

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

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

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

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

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

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

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

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

+ Giovanni D'Ercole

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

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

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

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

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

*Responsorial Psalm (71/72)

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

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

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

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

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

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

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

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

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

+ Giovanni D'Ercole

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