Educating in Justice

In this world of ours, in which, despite the profession of good intentions, the value of the person, of human dignity and human rights is seriously threatened by the widespread tendency to have recourse exclusively to the criteria of utility, profit and material possessions, it is important not to detach the concept of justice from its transcendent roots. Justice, indeed, is not simply a human convention, since what is just is ultimately determined not by positive law, but by the profound identity of the human being. It is the integral vision of man that saves us from falling into a contractual conception of justice and enables us to locate justice within the horizon of solidarity and love.

We cannot ignore the fact that some currents of modern culture, built upon rationalist and individualist economic principles, have cut off the concept of justice from its transcendent roots, detaching it from charity and solidarity: “The ‘earthly city’ is promoted not merely by relationships of rights and duties, but to an even greater and more fundamental extent by relationships of gratuitousness, mercy and communion. Charity always manifests God’s love in human relationships as well, it gives theological and salvific value to all commitment for justice in the world.”

“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied” (Mt 5:6). They shall be satisfied because they hunger and thirst for right relations with God, with themselves, with their brothers and sisters, and with the whole of creation.

Educating in peace

“Peace is not merely the absence of war, and it is not limited to maintaining a balance of power between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity.” We Christians believe that Christ is our true peace: in him, by his Cross, God has reconciled the world to himself and has broken down the walls of division that separated us from one another (cf. Eph 2:14-18); in him, there is but one family, reconciled in love.

Peace, however, is not merely a gift to be received: it is also a task to be undertaken. In order to be true peacemakers, we must educate ourselves in compassion, solidarity, working together, fraternity, in being active within the community and concerned to raise awareness about national and international issues and the importance of seeking adequate mechanisms for the redistribution of wealth, the promotion of growth, cooperation for development and conflict resolution. “Blessed are the peacemakers, for they shall be called sons of God,” as Jesus says in the Sermon on the Mount (Mt. 5:9).  Peace for all is the fruit of justice for all, and no one can shirk this essential task of promoting justice, according to one’s particular areas of competence and responsibility. To the young, who have such a strong attachment to ideals, I extend a particular invitation to be patient and persevering in seeking justice and peace, in cultivating the taste for what is just and true, even when it involves sacrifice and swimming against the tide.

Dear People of the Diocese of Stockton,

On Friday, January 20, 2012, the United States Department of Health and Human Services (HHS) ruled that virtually all private health plans will be required to include sterilization and contraceptives, including abortion inducing drugs. A very restricted “religious exemption” is granted to religious groups only if they are serving people of the same belief in a very narrow setting such as a parish and employ people of their own faith. However, the Catholic Church in her health and social services reaches out to all those in need. In effect, the HHS ruling is presuming to define how the Catholic Church, or any religious institution, is to carry out its ministry as an expression of its faith. Essentially it is saying that freedom of religion pertains only to freedom of worship and religious teaching but not to the practice of religious faith in the charitable, social and health institutions of the Church. Some have pointed out the irony that under this definition, Jesus’ miracles and care for those around him would not qualify as religious.

This ruling represents an alarming intrusion of government into the affairs of the Catholic Church and other faith communities. It would require us to pay for and provide in our insurance coverage what the Church teaches to be morally wrong and a violation of Catholic teaching. This ruling, left unchanged, would put the Church into the untenable position of being required to violate her conscientious beliefs when she provides needed health insurance for her employees.

The conditions of the mandate are unconstitutional and violate the First Amendment because the government is overreaching its power in legislating which Church ministries will be exempted and which ones will not. It is outside the power of government to define religion in any way whatsoever. It also sets up a religious test to see whether our ministries are serving Catholics or non-Catholics. If the government can intrude into the workings of the Catholic Church it can intrude into any religious organization in matters that are internal to the religious organization.

The Administration considers the mandate to be final.  We have been given until August 1, 2013 to comply.  WHAT CAN WE DO?

We must explore and pursue every option to repeal or reverse this unjust mandate through persuasion, advocacy, litigation and other means to protect religious liberty for all. We must especially convince Congress of the need for legislative action to overturn this injustice. You can do your part by contacting your federal legislators to begin this essential process.

I ask you to keep informed by visiting www.usccb.org/conscience. I ask you to pray that wisdom and justice prevail in our “one nation under God with liberty and justice for all.”

Sincerely Yours in Christ,

Most Reverend Stephen E. Blaire

Bishop of Stockton

"Educating the young people in justice and peace (Part II: Educating in truth and freedom)

    Saint Augustine once asked: “Quid enim fortius desiderat anima quam veritatem? – What does man desire more deeply than truth?” The human face of a society depends very much on the contribution of education to keep this irrepressible question alive. Education, indeed, is concerned with the integral formation of the person, including the moral and spiritual dimension, focused upon man’s final end and the good of the society to which he belongs. Therefore, in order to educate in truth, it is necessary first and foremost to know who the human person is, to know human nature. Contemplating the world around him, the Psalmist reflects: “When I see the heavens, the work of your hands, the moon and the stars which you arranged, what is man that you should keep him in mind, mortal man that you care for him?” (Ps 8:4-5). This is the fundamental question that must be asked: who is man? Man is a being who bears within his heart a thirst for the infinite, a thirst for truth – a truth which is not partial but capable of explaining life’s meaning – since he was created in the image and likeness of God. The grateful recognition that life is an inestimable gift, then, leads to the discovery of one’s own profound dignity and the inviolability of every single person. Hence the first step in education is learning to recognize the Creator’s image in man, and consequently learning to have a profound respect for every human being and helping others to live a life consonant with this supreme dignity. We must never forget that “authentic human development concerns the whole of the person in every single dimension’” including the transcendent dimension, and that the person cannot be sacrificed for the sake of attaining a particular good, whether this be economic or social, individual or collective.

Only in relation to God does man come to understand also the meaning of human freedom. It is the task of education to form people in authentic freedom. This is not the absence of constraint or the supremacy of free will, it is not the absolutism of the self. When man believes himself to be absolute, to depend on nothing and no one, to be able to do anything he wants, he ends up contradicting the truth of his own being and forfeiting his freedom. On the contrary, man is a relational being, who lives in relationship with others and especially with God. Authentic freedom can never be attained independently of God.  Freedom is a precious value, but a fragile one; it can be misunderstood and misused. “Today, a particularly insidious obstacle to the task of educating is the massive presence in our society and culture of that relativism which, recognizing nothing as definitive, leaves as the ultimate criterion only the self with its desires. And under the semblance of freedom it becomes a prison for each one, for it separates people from one another, locking each person into his or her own self. With such a relativistic horizon, therefore, real education is not possible without the light of the truth; sooner or later, every person is in fact condemned to doubting the goodness of his or her own life and the relationships of which it consists, the validity of his or her commitment to build with others something in common”.

In order to exercise his freedom, then, man must move beyond the relativistic horizon and come to know the truth about himself and the truth about good and evil. Deep within his conscience, man discovers a law that he did not lay upon himself, but which he must obey. Its voice calls him to love and to do what is good, to avoid evil and to take responsibility for the good he does and the evil he commits. Thus, the exercise of freedom is intimately linked to the natural moral law, which is universal in character, expresses the dignity of every person and forms the basis of fundamental human rights and duties.

Education is the most interesting and difficult adventure in life. Educating – from the Latin educere – means leading young people to move beyond themselves and introducing them to reality, towards a fullness that leads to growth. This process is fostered by the encounter of two freedoms, that of adults and that of the young. It calls for responsibility on the part of the learners, who must be open to being led to the knowledge of reality, and on the part of educators, who must be ready to give of themselves. For this reason, today more than ever we need authentic witnesses, and not simply people who parcel out rules and facts; we need witnesses capable of seeing farther than others because their life is so much broader. A witness is someone who first lives the life that he proposes to others.

Where does true education in peace and justice take place? First of all, in the family, since parents are the first educators. The family is the primary cell of society; “it is in the family that children learn the human and Christian values which enable them to have a constructive and peaceful coexistence. It is in the family that they learn solidarity between the generations, respect for rules, forgiveness and how to welcome others.”  The family is the first school in which we are trained in justice and peace.

We are living in a world where families, and life itself, are constantly threatened and not infrequently fragmented. Working conditions which are often incompatible with family responsibilities, worries about the future, the frenetic pace of life, the need to move frequently to ensure an adequate livelihood, to say nothing of mere survival – all this makes it hard to ensure that children receive one of the most precious of treasures: the presence of their parents. This presence makes it possible to share more deeply in the journey of life and thus to pass on experiences and convictions gained with the passing of the years, experiences and convictions which can only be communicated by spending time together. I would urge parents not to grow disheartened! May they encourage children by the example of their lives to put their hope before all else in God, the one source of authentic justice and peace.

...To those in charge of educational institutions: with a great sense of responsibility may they ensure that the dignity of each person is always respected and appreciated. Let them be concerned that every young person be able to discover his or her own vocation and helped to develop his or her God-given gifts. May they reassure families that their children can receive an education that does not conflict with their consciences and their religious principles. Every educational setting can be a place of openness to the transcendent and to others; a place of dialogue, cohesiveness and attentive listening, where young people feel appreciated for their personal abilities and inner riches, and can learn to esteem their brothers and sisters. May young people be taught to savor the joy which comes from the daily exercise of charity and compassion towards others and from taking an active part in the building of a more humane and fraternal society. I ask political leaders to offer concrete assistance to families and educational institutions in the exercise of their right and duty to educate. Adequate support should never be lacking to parents in their task. Let them ensure that no one is ever denied access to education and that families are able freely to choose the educational structures they consider most suitable for their children. Let them be committed to reuniting families separated by the need to earn a living. Let them give young people a transparent image of politics as a genuine service to the good of all.

Educating Young People in Justine and Peace (Part I)

The beginning of a new year, God’s gift to humanity, prompts me to extend to all, with great confidence and affection, my heartfelt good wishes that this time now before us may be marked concretely by justice and peace.

With what attitude should we look to the New Year? We find a very beautiful image in Psalm 130. The Psalmist says that people of faith wait for the Lord “more than those who watch for the morning” (v. 6); they wait for him with firm hope because they know that he will bring light, mercy, salvation. This waiting was born of the experience of the Chosen People, who realized that God taught them to look at the world in its truth and not to be overwhelmed by tribulation. I invite you to look to 2012 with this attitude of confident trust. It is true that the year now ending has been marked by a rising sense of frustration at the crisis looming over society, the world of labour and the economy, a crisis whose roots are primarily cultural and anthropological. It seems as if a shadow has fallen over our time, preventing us from clearly seeing the light of day.

In this shadow, however, human hearts continue to wait for the dawn of which the Psalmist speaks. Because this expectation is particularly powerful and evident in young people, my thoughts turn to them and to the contribution which they can and must make to society. I would like therefore to devote this message for the XLV World Day of Peace to the theme of education: “Educating Young People in Justice and Peace”, in the conviction that the young, with their enthusiasm and idealism, can offer new hope to the world.

My Message is also addressed to parents, families and all those involved in the area of education and formation, as well as to leaders in the various spheres of religious, social, political, economic and cultural life and in the media. Attentiveness to young people and their concerns, the ability to listen to them and appreciate them, is not merely something expedient; it represents a primary duty for society as a whole, for the sake of building a future of justice and peace.

It is a matter of communicating to young people an appreciation for the positive value of life and of awakening in them a desire to spend their lives in the service of the Good. This is a task which engages each of us personally.

The concerns expressed in recent times by many young people around the world demonstrate that they desire to look to the future with solid hope. At the present time, they are experiencing apprehension about many things: they want to receive an education which prepares them more fully to deal with the real world, they see how difficult it is to form a family and to find stable employment; they wonder if they can really contribute to political, cultural and economic life in order to build a society with a more human and fraternal face.

It is important that this unease and its underlying idealism receive due attention at every level of society. The Church looks to young people with hope and confidence; she encourages them to seek truth, to defend the common good, to be open to the world around them and willing to see “new things” (Is 42:9; 48:6).

Dear Brothers and Sisters,

Today the Church is celebrating the Baptism of the Lord, the Feast which concludes the liturgical Season of Christmas. This mystery of the life of Christ visibly demonstrates that his coming in the flesh is a sublime act of love by the Three Divine Persons. We can say that from this solemn event the creative, redemptive and sanctifying action of the Most Holy Trinity will be increasingly evident in the public ministry of Jesus, in his teaching, his miracles, and in his Passion, death and Resurrection. We read, in fact, in the Gospel according to St Matthew that “when Jesus was baptized, he went up immediately from the water, and behold the heavens were opened [for him] and he saw the Spirit of God descending like a dove, and alighting on him; and lo, a voice from heaven, saying, ‘This is my beloved Son, with whom I am well pleased’ ” (Mt 3: 16-17).

The Holy Spirit “dwells” in the Son and testifies to his divinity, while the voice of the Father, coming from the heavens, expresses the communion of love. “The conclusion of the baptismal scene tells us that Jesus has received this true ‘anointing’, that he is the awaited Anointed One [the Christ]” (Jesus of Nazareth, New York 2007, pp. 25-26), which confirms Isaiah’s prophecy: “Behold my servant, whom I uphold, my chosen, in whom my soul delights” (Is 42:1). He is truly the Messiah, the Son of the Most High who, emerging from the waters of the Jordan, establishes the regeneration in the Spirit and opens, to those who desire it, the possibility of becoming sons of God.Not by chance, in fact, does every baptized person acquire the character of son, based on the Christian name, an unmistakable sign that the Holy Spirit gives birth to man “anew” from the womb of the Church. Bl. Antonio Rosmini affirms that “the baptized undergoes a secret but very powerful operation, through which he is raised to the supernatural order, is placed in communication with God” (The Ruling Principle of Method Applied to Education, Turin 1857, n. 331). All this was fulfilled again at the celebration of the Eucharist this morning in the Sistine Chapel where I conferred the sacrament of Baptism on 21 newborn babies.

Dear friends, Baptism is the beginning of the spiritual life which finds its fullness in the Church. At the favorable moment of the sacrament, while the ecclesial community is praying and entrusting to God a new son or daughter, parents and godparents commit themselves to welcoming the newly baptized, sustaining them in Christian formation and education. This is a great responsibility which comes from a great gift! Therefore, I desire to encourage all the faithful to rediscover the beauty of being baptized and of belonging to the large family of God, and to give a joyful witness of their faith so that this faith may produce fruits of good and harmony.

Let us ask this through the intercession of the Blessed Virgin Mary, Help of Christians, to whom we entrust the parents who are preparing for their children’s Baptism, as well as the catechists. The entire community participates in the joy of rebirth in water and in the Holy Spirit!

Dear Brothers and Sisters,

Today the Church is celebrating the Baptism of the Lord, the Feast which concludes the liturgical Season of Christmas. This mystery of the life of Christ visibly demonstrates that his coming in the flesh is a sublime act of love by the Three Divine Persons. We can say that from this solemn event the creative, redemptive and sanctifying action of the Most Holy Trinity will be increasingly evident in the public ministry of Jesus, in his teaching, his miracles, and in his Passion, death and Resurrection. We read, in fact, in the Gospel according to St Matthew that “when Jesus was baptized, he went up immediately from the water, and behold the heavens were opened [for him] and he saw the Spirit of God descending like a dove, and alighting on him; and lo, a voice from heaven, saying, ‘This is my beloved Son, with whom I am well pleased’ ” (Mt 3: 16-17).

The Holy Spirit “dwells” in the Son and testifies to his divinity, while the voice of the Father, coming from the heavens, expresses the communion of love. “The conclusion of the baptismal scene tells us that Jesus has received this true ‘anointing’, that he is the awaited Anointed One [the Christ]” (Jesus of Nazareth, New York 2007, pp. 25-26), which confirms Isaiah’s prophecy: “Behold my servant, whom I uphold, my chosen, in whom my soul delights” (Is 42:1). He is truly the Messiah, the Son of the Most High who, emerging from the waters of the Jordan, establishes the regeneration in the Spirit and opens, to those who desire it, the possibility of becoming sons of God.Not by chance, in fact, does every baptized person acquire the character of son, based on the Christian name, an unmistakable sign that the Holy Spirit gives birth to man “anew” from the womb of the Church. Bl. Antonio Rosmini affirms that “the baptized undergoes a secret but very powerful operation, through which he is raised to the supernatural order, is placed in communication with God” (The Ruling Principle of Method Applied to Education, Turin 1857, n. 331). All this was fulfilled again at the celebration of the Eucharist this morning in the Sistine Chapel where I conferred the sacrament of Baptism on 21 newborn babies.

Dear friends, Baptism is the beginning of the spiritual life which finds its fullness in the Church. At the favorable moment of the sacrament, while the ecclesial community is praying and entrusting to God a new son or daughter, parents and godparents commit themselves to welcoming the newly baptized, sustaining them in Christian formation and education. This is a great responsibility which comes from a great gift! Therefore, I desire to encourage all the faithful to rediscover the beauty of being baptized and of belonging to the large family of God, and to give a joyful witness of their faith so that this faith may produce fruits of good and harmony.

Let us ask this through the intercession of the Blessed Virgin Mary, Help of Christians, to whom we entrust the parents who are preparing for their children’s Baptism, as well as the catechists. The entire community participates in the joy of rebirth in water and in the Holy Spirit!

Dear Brothers and Sisters,

Today the Church solemnly celebrates the Immaculate Conception of Mary. As Bl. Pius IX declared in the Apostolic Letter Ineffabilis Deus of 1854, she “was preserved, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Saviour of the human race, free from all stain of original sin”. This truth of faith is contained in the words of greeting the Archangel Gabriel addressed to her: “Hail, full of grace, the Lord is with you!” (Lk 1:28). The expression “full of grace” indicates that marvellous work of the love of God, who through his Only-Begotten Son incarnate who died and rose again, wanted to restore to us the life and the freedom, lost by original sin. Because of this, since the 2nd century both in the East and the West, the Church invokes and celebrates the Virgin who with her “yes” brought Heaven closer to earth, becoming “Genetrix of God and nurturer of our life”, as St Romanus the Melodus expressed it in an old song (Canticum XXV in Nativitatem B. Mariae Virginis, in J.B. Pitra, Analecta Sacra t. I, Paris 1876, 198). In the 7th century St Sophronius of Jerusalem praised the greatness of Mary, for in her the Holy Spirit came to dwell, and said: “You surpass all the gifts that God’s magnificence ever bestowed on any human person. More than anyone you are made rich by God dwelling in you” (Oratio II, 25 in SS. Deiparæ Annuntiationem: PG 87, 3, 3248 AB). And St Bede the Venerable explains: “Mary is blessed among women, for with the dignity of virginity she has enjoyed the grace to be parent to a son who is God” (Hom I, 3: CCL 122, 16).

We are also given the “fullness of grace” which we must make shine in our life, for, as St Paul writes: the “Father of our Lord Jesus Christ, ... has blessed us ... with every spiritual blessing ... even as he chose us in him before the foundation of the world, that we should be holy and blameless .... to be his sons through Jesus Christ” (Eph 1:3-5). We receive this sonship through the Church on the day of Baptism. In this regard St Hildegarde of Bingen wrote: “The Church is, therefore, the virgin mother of all Christians. In the secret power of the Holy Spirit she conceives them and brings them to the light, offering them to God in such a way that they too might be called sons of God” (Scivias, visio III, 12: CCL Continuatio Mediævalis XLIII, 1978, 142). And, finally, among the many who have sung of the spiritual beauty of the Mother of God, St Bernard of Clairvaux stands out. He declares that the invocation “Hail, Mary full of grace” is “pleasing to God, to angels and to men. To men, thanks to her motherhood, to the angels, thanks to her virginity, to God, thanks to her humility” (Sermo XLVII, De Annuntiatione Dominica: SBO VI,1, Rome 1970, 266).

Dear friends, in anticipation of the customary homage we will pay to Mary Immaculate in Piazza di Spagna this afternoon, let us offer our fervent prayer to the one who intercedes before God, that she help us to celebrate with faith the Birth of the Lord so close at hand.

_ Dear Brothers and Sisters!
    “You are my son, this day I have begotten you” – with this passage from Psalm 2 the Church begins the liturgy of this holy night. She knows that this passage originally formed part of the coronation rite of the kings of Israel. The king, who in himself is a man like others, becomes the “Son of God” through being called and installed in his office. ... The reading from the prophet Isaiah ... presents the same process even more clearly in a situation of hardship and danger for Israel: “To us a child is born, to us a son is given. The government will be upon his shoulder” (Is 9:6). Installation in the office of king is like a second birth. As one newly born through God’s personal choice, as a child born of God, the king embodies hope. On his shoulders the future rests. He is the bearer of the promise of peace. On that night in Bethlehem this prophetic saying came true in a way that would still have been unimaginable at the time of Isaiah. Yes indeed, now it really is a child on whose shoulders government is laid. In him the new kingship appears that God establishes in the world. This child is truly born of God. It is God’s eternal Word that unites humanity with divinity. ... He bears in himself God’s wisdom and God’s counsel. In the weakness of infancy, he is the mighty God and he shows us God’s own might in contrast to the self-asserting powers of this world.   Truly, the words of Israel’s coronation rite were only ever rites of hope which looked ahead to a distant future that God would bestow. ...Thus the fulfillment of the prophecy, which began that night in Bethlehem, is both infinitely greater and in worldly terms smaller than the prophecy itself might lead one to imagine. It is greater in the sense that this child is truly the Son of God, truly “God from God, light from light, begotten not made, of one being with the Father”. The infinite distance between God and man is overcome. God has not only bent down, as we read in the Psalms; he has truly “come down”, he has come into the world, he has become one of us, in order to draw all of us to himself. This child is truly Emmanuel – God-with-us. His kingdom truly stretches to the ends of the earth. ... Part of this night is simply joy at God’s closeness. We are grateful that God gives himself into our hands as a child, begging as it were for our love, implanting his peace in our hearts. But this joy is also a prayer: Lord, make your promise come fully true. Break the rods of the oppressors. Burn the tramping boots. Let the time of the garments rolled in blood come to an end. Fulfil the prophecy that “of peace there will be no end” (Is 9:7). We thank you for your goodness, but we also ask you to show forth your power. Establish the dominion of your truth and your love in the world – the “kingdom of righteousness, love and peace”.  “Mary gave birth to her first-born son” (Lk 2:7). ... In the language which developed within the sacred Scripture of the Old Covenant, “first-born” does not mean the first of a series of children.  Israel is designated by God in the Book of Exodus (4:22) as “my first-born Son”, and this expresses Israel’s election, its singular dignity, the particular love of God the Father. ...and is as it were destined for sacrifice. In Jesus’ sacrifice on the Cross this destiny of the first-born is fulfilled in a unique way. In his person he brings humanity before God and unites man with God in such a way that God becomes all in all.   Man can be the image of God because Jesus is both God and man, the true image of God and of man. In the resurrection he has broken down the wall of death for all of us. He has opened up to man the dimension of eternal life in fellowship with God. ...Grant that we may join with you in love more and more and thus become people of peace. Amen

_ Dear Brothers and Sisters,

This Sunday marks the second stage of the Season of Advent. This period of the liturgical year brings into the limelight the two figures who played a preeminent role in the preparation for the historic coming of the Lord Jesus: the Virgin Mary and St. John the Baptist. Today’s text from Mark’s Gospel focuses on the latter. Indeed, it describes the personality and mission of the Precursor of Christ (Mk 1:2-8). Starting with his external appearance, John is presented as a very ascetic figure: he was clothed in camel-skin and his food was locusts and wild honey that he found in the Judaean desert (Mk 1:6).

Jesus himself once compared him to the people “in kings’ houses” who are “clothed in soft raiment” (Mt 11:8). John the Baptist’s style must remind all Christians to opt for a lifestyle of moderation, especially in preparation for the celebration of the Christmas festivity, in which the Lord, as St Paul would say, “though he was rich, yet for your sake he became poor, so that by his poverty you might become rich” (2 Cor 8:9).

 

With regard to John’s mission, it was an extraordinary appeal to conversion: his baptism “is connected with an ardent call to a new way of thinking and acting, but above all with the proclamation of God’s judgment” (Jesus of Nazareth, I, p. 14; English translation, Doubleday, New York, 2007) and by the imminent appearance of the Messiah, described as “he who is mightier than I”, who “will baptize you with the Holy Spirit” (Mk 1:7, 8).

John’s appeal therefore goes further and deeper than a lifestyle of moderation: it calls for inner conversion, based on the individual’s recognition and confession of his or her sin. While we are preparing for Christmas, it is important that we reenter ourselves and make a sincere examination of our life. Let us permit ourselves to be illuminated by a ray of light that shines from Bethlehem, the light of the One who is “the Mightiest” who made himself lowly, “the Strongest” who made himself weak.

 

All four Evangelists describe John the Baptist’s preaching with reference to a passage from the Prophet Isaiah: “A voice cries: ‘In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God’” (Is 40:3). Mark also inserted a citation from another prophet, Malachi, who said: “Behold, I send my messenger before your face, who shall prepare your way” (Mk 1:2; cf. Mal 3:1).

These references to Old Testament Scriptures “envisage a saving intervention of God, who emerges from his hiddenness to judge and to save; it is for this God that the door is to be opened and the way made ready” (Jesus of Nazareth, I, op. cit., p. 15).

 

Let us entrust to Mary, the Virgin of expectation, our journey towards the Lord who comes, as we continue on our Advent itinerary in order to prepare our hearts and our lives for the coming of the Emmanuel, God-with-us.