Jul 17, 2026 Written by 

Mary Church

From this child, a new light issues forth, shining in the darkness of the night, as we can see in so many paintings depicting Christ’s Nativity. Henceforth, it is from him that blessing comes, from his name – Jesus, meaning “God saves” – and from his human face, in which God, the almighty Lord of heaven and earth, chose to become incarnate, concealing his glory under the veil of our flesh, so as to reveal fully to us his goodness (cf. Tit 3:4). 

The first to be swept up by this blessing was Mary the virgin, the spouse of Joseph, chosen by God from the first moment of her existence to be the mother of his incarnate Son. She is the “blessed among women” (Lk 1:42) – in the words of Saint Elizabeth’s greeting. Her whole life was spent in the light of the Lord, within the radius of his name and of the face of God incarnate in Jesus, the “blessed fruit of her womb”. This is how Luke’s Gospel presents her to us: fully intent upon guarding and meditating in her heart upon everything concerning her son Jesus (cf. Lk 2:19, 51). The mystery of her divine motherhood that we celebrate today contains in superabundant measure the gift of grace that all human motherhood bears within it, so much so that the fruitfulness of the womb has always been associated with God’s blessing. The Mother of God is the first of the blessed, and it is she who bears the blessing; she is the woman who received Jesus into herself and brought him forth for the whole human family. In the words of the liturgy: “without losing the glory of virginity, [she] brought forth into the world the eternal light, Jesus Christ our Lord” (Preface I of the Blessed Virgin Mary).

Mary is the mother and model of the Church, who receives the divine Word in faith and offers herself to God as the “good soil” in which he can continue to accomplish his mystery of salvation. The Church also participates in the mystery of divine motherhood, through preaching, which sows the seed of the Gospel throughout the world, and through the sacraments, which communicate grace and divine life to men. The Church exercises her motherhood especially in the sacrament of Baptism, when she generates God’s children from water and the Holy Spirit, who cries out in each of them: “Abba, Father!” (Gal 4:6). Like Mary, the Church is the mediator of God’s blessing for the world: she receives it in receiving Jesus and she transmits it in bearing Jesus. He is the mercy and the peace that the world, of itself, cannot give, and which it needs always, at least as much as bread.

[Pope Benedict, homily, 1 January 2012]

24 Last modified on Friday, 17 July 2026 10:20
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

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Jesus invites us to discern the words and deeds which bear witness to the imminent coming of the Father’s kingdom. Indeed, he indicates and concentrates all the signs in the enigmatic “sign of Jonah”. By doing so, he overturns the worldly logic aimed at seeking signs that would confirm the human desire for self-affirmation and power (Pope John Paul II)
Gesù invita al discernimento in rapporto alle parole ed opere, che testimoniano l'imminente avvento del Regno del Padre. Anzi, Egli indirizza e concentra tutti i segni nell'enigmatico "segno di Giona". E con ciò rovescia la logica mondana tesa a cercare segni che confermino il desiderio di autoaffermazione e di potenza dell'uomo (Papa Giovanni Paolo II)
In reality, an abstract, distant god is more comfortable, one that doesn’t get himself involved in situations and who accepts a faith that is far from life, from problems, from society. Or we would even like to believe in a ‘special effects’ god (Pope Francis)
In realtà, è più comodo un dio astratto, distante, che non si immischia nelle situazioni e che accetta una fede lontana dalla vita, dai problemi, dalla società. Oppure ci piace credere a un dio “dagli effetti speciali” (Papa Francesco)
It is as though you were given a parcel with a gift inside and, rather than going to open the gift, you look only at the paper it is wrapped in: only appearances, the form, and not the core of the grace, of the gift that is given! (Pope Francis)
È come se a te regalassero un pacchetto con dentro un dono e tu, invece di andare a cercare il dono, guardi soltanto la carta nel quale è incartato: soltanto le apparenze, la forma, e non il nocciolo della grazia, del dono che viene dato! (Papa Francesco)
The Lord has our good at heart, that is, that every person should have life, and that especially the "least" of his children may have access to the banquet he has prepared for all (Pope Benedict)
Al Signore sta a cuore il nostro bene, cioè che ogni uomo abbia la vita, e che specialmente i suoi figli più "piccoli" possano accedere al banchetto che lui ha preparato per tutti (Papa Benedetto)
This Parable of the Sower is somewhat the ‘mother’ of all parables […] Such is the heart of God! Each one of us is ground on which the seed of the Word falls; no one is excluded! [Pope Francis]
Questa del seminatore è un po’ la “madre” di tutte le parabole […] Così è il cuore di Dio! Ognuno di noi è un terreno su cui cade il seme della Parola, nessuno è escluso [Papa Francesco]
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Non abbiamo forse tutti in qualche modo paura - se lasciamo entrare Cristo totalmente dentro di noi, se ci apriamo totalmente a lui – paura che Egli possa portar via qualcosa della nostra vita? Non abbiamo forse paura di rinunciare a qualcosa di grande, di unico, che rende la vita così bella? Non rischiamo di trovarci poi nell’angustia e privati della libertà? (Papa Benedetto)
«Is there an attitude for those who want to follow Jesus» so that «they do not end badly, that they do not end up eaten alive - as my mother used to say: "Eat raw" - by others»? (Pope Francis)

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