The Word Was Made Flesh and Dwelt Amongst Us

Dear Sisters and Brothers, Peace, Love and Joy of the Child Jesus be with you all!!! 🙏🎄

At Christmas, we celebrate a presence: God taking on our human flesh for our salvation.

St. John begins his Gospel with these words:“In the beginning was the Word, and the Word was with God, and the Word was God. All things came to be through him, and without him, nothing came to be. In him was life, and that life was the light of the human race. The light shines in the darkness, and the darkness has not overcome it.”

We might wonder: Was this necessary? Could God not have saved us with a single word from heaven?

He could have. God is all-powerful. But he chose flesh because we are flesh. We live in time and space. We learn through our senses. We trust what we can see, touch, and hold. St. Augustine taught that our deepest wound, the pride born of Adam and Eve’s sin, is healed by God’s humility in the manger. He meets us as we are, not as abstract souls, but as embodied persons.

This choice reveals who God truly is: a Father who refuses to stay distant. He draws near.

The early Church Fathers spoke of a “great exchange.” St. Athanasius put it clearly: “The Son of God became man so that we might become like God.” He took what is ours to give us what is his. This is more than repair. It is adoption. God doesn’t just fix us; he draws us into his own life. And this is what the enemy could not accept: that God would raise human nature so high as to share his divinity.  God, in his wisdom, remained faithful to his plan.

He values human life, not only when it is strong, radiant, or successful, but also when it is weak, broken, or hidden. The child in Bethlehem is utterly dependent, vulnerable, in need of care. One of the simplest acts of faith we can make this season is to pause before the crib and contemplate this mystery. Mary and Joseph show us a new humanity, actively cooperating with God’s grace.

St. Gregory Nazianzen gave us a vital truth: “What is not assumed is not healed.” If Christ had not taken a human body, our bodies would remain unredeemed. If he had not possessed a human mind, our thoughts would stay unhealed. Because he embraced all that is human, except sin; he sanctifies all of our humanity. That’s why he submitted to baptism: to draw our very nature into the waters of renewal.

God chooses nearness before instruction us. In the world today, so many feel abandoned, forgotten, or invisible, Christmas is God’s answer: I am here.

Darkness of evil, pain, and injustice are realities many experience today. Christmas does not deny these realities, but it places a light within them. Not a blinding glare, but a steady flame that guides.

The manger shows us how God works: quietly, patiently, often unnoticed. John tells us, “He came to his own, but his own did not accept him.” Still, God comes. Every day. In the poor, the sick, the stranger. In the strained family, the lonely heart, the wounded friend.

Christmas asks us one question : Where have we let God enter in our lives?

John also speaks of those who did receive him. To them, he gave power to become children of God, not by human effort or merit, but by welcome. Faith begins with openness.

Mary welcomed Jesus in her womb. Joseph trusted God’s word and acted on it. The shepherds, though they understood little, ran to share what they had seen. They gave what they had, and that was enough.

The Word became flesh and dwelt among us. This means God walks with us. He shares our limits. He knows our fears from the inside. Nothing in our lives is wasted, not family tensions, not loneliness, not betrayal or false accusation. Jesus lived them all.

From his fullness, we have all received grace upon grace.

Christmas sends us forth: to carry this light into our homes, our workplaces, our neighborhoods. To choose closeness over distance. Mercy over judgment. Service over comfort.

This is the feast of the Nativity:
God is with us.
God is for us.
God is among us.

May we make room for him, not only in our hearts, but in real life, in real ways.

Amen.🙏🙏🙏

 

La Vérité de l'Évangile sur le Danger de la Complaisance Religieuse. Réflexion sur Matthieu 21:28-32.

 

Mes chers frères et sœurs en Christ, dans l’Évangile d’aujourd’hui, nous voyons Jésus enseigner au Temple. Juste avant ce passage (Matthieu 21, 23), les grands prêtres et les anciens l’interpellèrent d’une question cruciale : « Par quelle autorité fais-tu ces choses, et qui t’a donné cette autorité ? » Au lieu de répondre directement, Jésus leur posa une question, les invitant à y trouver la réponse à la leur. Mais ils refusèrent de répondre, et ainsi ils passèrent à côté de la vérité qui se trouvait juste sous leurs yeux.

C’est dans ce contexte que Jésus raconte la parabole que nous entendons aujourd’hui. De nouveau, il s’adresse à ces mêmes chefs religieux et leur demande : « Quel est votre avis …? » À la fin du récit, ils répondent, sans doute sans se rendre compte que leur réponse était aussi un jugement porté sur eux-mêmes.

Jésus conclut alors de façon saisissante : « En vérité, je vous le dis, les publicains et les prostituées vous précèdent dans le royaume de Dieu. » Pourquoi ? Parce qu’ils ont entendu l’appel de Jean à la conversion, qu’ils ont cru et qu’ils ont changé de vie.

Les Grands Prêtres et les Anciens en Nous.

On pourrait qualifier ces chefs de « croyants professionnels ». Ils connaissaient la Torah, les Commandements et les Prophètes. Pourtant, leur familiarité avec le sacré les avait rendus insensibles à la transformation intérieure que Dieu exige. Ils maîtrisaient les rituels, mais négligeaient l'obéissance. Leur religion était polie, mais leurs cœurs étaient loin de Dieu. Jésus avait déjà mis en garde contre cette attitude en citant Isaïe : « Ce peuple m'honore des lèvres, mais son cœur est loin de moi. » (Mt 15, 8 ; Isaïe 29, 13).

Nombre d'entre nous, notamment ceux qui sont engagés dans le ministère, la vie chrétienne et religieuse ou une pratique religieuse régulière, pouvons tomber dans le même piège. Nous assistons à la messe quotidiennement, récitons des prières, chantons des hymnes et connaissons bien les Écritures. Mais si nos cœurs restent insensibles à l'appel à la conversion, nous risquons de devenir experts dans le culte tout en demeurant étrangers à la conversion.

Les deux fils : La Distance entre Paroles et Actes

Dans la parabole, le second fils répond aussitôt « Oui» à son père. Il est poli, respectueux, peut-être même méticuleux quant aux formes et aux rites. Mais il ne se rend pas à la vigne. Le premier fils, quant à lui, refuse catégoriquement ; rebelle, d' apparence irrespectueuse, têtu et direct, il finit pourtant par se raviser, se rend à la vigne et accomplit la demande de son père.

Le mot grec utilisé ici est metamelētheis , qui signifie « il le regretta » ou « changea d’avis ». C’est cela la repentance : non pas un simple regret, mais un revirement complet, un changement de comportement, un chemin nouveau vers l’Évangile. C’est ce fils, et non celui qui a simplement dit « oui », qui accomplit la volonté du Père. Et ce sont les collecteurs d’impôts et les prostituées, et non l’élite religieuse, qui incarnent ce changement, car ils ont répondu au message de Jean par une véritable conversion. N’est-ce pas là ce à quoi nous sommes appelés en cette dernière semaine de l’Avent ?

Le Danger de Cécité spirituelle

Les chefs religieux pouvaient interpréter correctement la parabole, mais ils ne s'y reconnaissaient pas. C'est cela, l'aveuglement spirituel : prompts à juger autrui, mais aveugles à nos propres incohérences. Jésus nous tend un miroir : dans quels domaines de ma vie est-ce que je dis « oui » à Dieu du bout des lèvres, mais que mes actes me contredisent ?

Cet Évangile nous invite à une pause. À laisser la lumière du Christ révéler toutes les ombres de nos cœurs : l’orgueil, l’hypocrisie, le péché caché, le double discours et la routine religieuse sans recueillement et relation personnelle avec Jesus. Alors seulement nos cœurs pourront devenir le berceau humble et accueillant où le Christ désire renaître, où Marie peut déposer doucement son Fils.

Un appel à aller la vigne

La tragédie des grands prêtres ne résidait pas dans leur religiosité, mais dans leur conviction que leur statut les dispensait de se repentir. Ils se croyaient déjà dans la vigne, mais ils restaient à l'extérieur, se disputant l'autorité tout en refusant d'œuvrer pour Dieu et son Royaume.

La Bonne Nouvelle, c'est que Dieu n'est pas choqué par notre premier « non ». Il n'est pas rebuté par nos erreurs, nos rébellions ou nos échecs passés. Il attend patiemment ce moment de regret sincère, ce revirement du cœur qui nous ramène à la vigne. Dans Ézéchiel 33:11, Dieu dit aux Israélites : « Aussi vrai que Je suis vivant, déclare le Seigneur, l'Éternel, Je ne prends aucun plaisir à la mort du méchant, mais plutôt à ce qu'il se détourne de sa voie et qu'il vive. Revenez ! Revenez de vos mauvaises voies ! Pourquoi mourriez-vous, peuple d'Israël ? » Il nous aime tellement que la perte d’un d'entre nous lui cause une douleur inimaginable. Jésus veut que tous soient sauvés, y compris les grands prêtres et les anciens.

Il ne veut pas de belles paroles. Il veut notre présence, notre présence réelle, active et même imparfaite, mais engagée dans l'œuvre d'amour, de miséricorde et de justice. Il préfère un cœur rude qui lutte pour obéir à un cœur lisse et immobile.

 

Prions :

Seigneur, préserve-nous du « oui » vide.
Brise l’orgueil qui nous aveugle sur notre besoin de repentance. Donne-nous le courage du premier fils , pour reconnaître nos erreurs,
changer d’avis et entrer humblement dans ta vigne pour accomplir l’œuvre à laquelle tu nous as appelés. Amen.

 

The Gospel’s Hard Truth on the Danger of Religious Compacency. A Reflection on Matthew 21:28-32.

 

My dear Sisters and Brothers in Christ, in today’s Gospel, we find Jesus teaching in the Temple. Just before this passage (Matthew 21:23), the chief priests and elders challenged Him with a critical question: “By what authority are you doing these things, and who gave you this authority?” Instead of answering directly, Jesus responded with a question of His own, inviting them to find response in it to theirs. But they refused to answer, and so they missed the truth standing right before them.

It is in this context that Jesus tells the parable we hear today. Again, He turns to these same religious leaders and asks, “What is your opinion?” At the end of the story, they do give an answer, though perhaps without realizing it was also a verdict on themselves.

Jesus then delivers a stunning conclusion: “Truly I tell you; the tax collectors and the prostitutes are entering the kingdom of God ahead of you.” Why? Because they heard John’s call to repentance, believed, and changed their lives.

The Chief Priests and Elders Among Us.

We might call these leaders “professional believers.” They knew the Torah, the Commandments, and the Prophets. Yet their familiarity with sacred things had numbed them to the inner transformation God requires. They had mastered the rituals but neglected obedience. Their religion was polished, but their hearts were distant from God. Jesus had previous warned against this attitude when quoting Isaiah he said: “These people honor me with their lips, but their hearts are far from me.” (Mt 15: 8. Isaiah 29:13).

 Many of us, especially those in ministry, religious life, or regular church practice, can fall into the same trap. We attend Mass daily, recite prayers, sing hymns, and know Scripture well. But if our hearts remain unmoved by the call to repentance, we risk becoming experts in worship while remaining strangers to conversion.

The Two Sons: Words vs. Actions

In the parable, the second son quickly says “Yes, sir” to his father. He is polite, respectful, perhaps even meticulous about form and ritual. But he does not go to the vineyard. The first son refuses outrightly; he is the rebellious type, disrespectful by appearance, stubborn, straightforward, but later changes his mind and goes into the vineyard and does what the father requested.

The Greek word used here is metamelētheis, he “regretted it” or “changed his mind.” This is repentance: not just feeling sorry but turning around and acting differently, followed the new path of the Gospel.  It is this son, not the one who merely said “yes”, who fulfills the father’s will. And it is the tax collectors and prostitutes, not the religious elite, who embody this change because they responded to John’s message with real conversion. Is this not what we are called to do in this last week of Advent?

Spiritual Blindness

The leaders could interpret the parable correctly, but they could not see themselves in it. That is spiritual blindness: quick to judge others, yet blind to our own inconsistencies. Jesus holds up a mirror: Where in my life do I say “Yes” to God with my lips but live a “No” in my actions?

This Gospel invites us to pause. To let the light of Christ expose every shadow in our hearts, pride, hypocrisy, hidden sin, double standards, and religious routine without reverence. Only then can our hearts become the humble, welcoming crib where Christ desires to be born anew, where Mary can gently lay her Son.

A Call to the Vineyard

The tragedy of the chief priests was not their religiosity, it was their assumption that their status excused them from repentance. They thought they were already in the vineyard, but they stood outside, arguing about authority while refusing to work for God and his Kingdom.

The Good News is that God is not shocked by our initial “No.” He is not repelled by our mess, rebellion, or past failures. He waits patiently for that moment of honest regret, that turn of the heart that leads us back to the vineyard. In Ezekiel 33: 11 God says to the Israelites: “As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, people of Israel?’ He so much love us that losing anyone causes Him unimaginable pain. Jesus wants all to be saved, including the Chief priests and the elders.

He does not want polished words. He wants our presence, our real, striving, and even imperfect presence, engaged in the work of love, mercy, and justice. He would rather have a rough heart that wrestles toward obedience than a smooth one that never moves.

 

Let us pray:

Lord, save us from the empty “Yes.”
Shatter the pride that blinds us to our need for repentance.
Give us the courage of the first son, to admit we were wrong,
to change our minds,
and to walk humbly into Your vineyard
to do the work You have called us to do.
Amen.🙏🙏🙏

 

Are you the One Who is to Come? When Faith is put to test. (Mt 11: 2-11).

Brothers and sisters, on this third Sunday of Advent called also “Gaudete Sunday” or “Sunday of Joy” we are invited to meditate on the crucial moment in the life of John the Baptism who is a central figure in this liturgical season. The rose vestment tells us that the night of sorrow is almost over. The light of joy is nearer than ever. I want to draw our attention to something quite deep that happened in the Gospel. The question of John the Baptism invites us to reflect on our conceptions of Messiah, of the God who is to come. This is very vital for our spiritual and faith life and should not be skipped by succession of events.

Matthew’s Gospel, chapters 5 to 9 present Jesus acting with authority. He teaches with power. He heals the sick, raises the dead, forgives sins, casts out demons. Then, in chapter 10, he sends the disciples on mission. Chapter 11 marks a turning point where human expectations begin to clash with divine reality. It is here that John the Baptist appears again behind bars because he stood for truth and justice.

John hears about the works of the Messiah. From prison, he sends his disciples with a question. “Are you the one who is to come, or should we look for another?” This is crucial question revealing to us a fundamental truth: God’s way may appear sometimes mysterious to us. It is a question that touches the heart of faith. John had announced judgment. He spoke of the axe at the root of the tree. He proclaimed a fire that will refine and separate.  Now, he waits in chains. His idea of the Messiah does not seem to match well with what Jesus is doing. His expectation was that of divine justice, but Jesus is preaching mercy, forgiveness, peace, love of enemy, patience, etc.

John’s question is honest and quite human. It is born from a suffering heart that has given up everything for God. The Greek text uses the expression ho erchomenos, the one who is coming. It refers to the awaited Messiah. John asks whether Jesus truly fits that promise. This question does not cancel John’s mission. It reveals its cost. His faith was tested by divine silence and apparent delay. We can say that John the Baptist was going through a moment of spiritual crisis. Think about this: the one of whom Jesus said: “among all born of women, he is the greatest”, the one who pointed the Messiah saying: “Behold the Lamb of God…”.

Jesus does not respond with theory. He responds with facts. “Go and tell John what you hear and see.” The blind see. The lame walk. Lepers are cleansed. The deaf heart. The dead are raised. The poor receive good news. These actions echo Isaiah’s promises of the time of salvation. Jesus does not say, yes, I am the Messiah. He lets his works speak for Him.

Then comes a decisive word. “Blessed is the one who takes no offense at me.” The Greek verb skandalizo points to stumbling. Jesus knows that his way will disturb expectations. He knows that faith will face moments of darkness. The Joy He brings will not erase questions. It will pass through them.

After John’s disciples leave, Jesus turns to the crowd. He speaks with deep respect for John. He reminds them that John was not weak. Not a reed shaken by the wind. Not a man of comfort. He was a prophet. More than a prophet. The one who prepared the way. Yet Jesus adds something striking. “The least in the Kingdom of heaven is greater than he.”

This does not diminish John. It reveals the newness of what is coming. John stands at the threshold. He announces the dawn of a new era: He represent the passage from “Law” to “Grace” from divine anger to mercy.  The Kingdom is not only proclaimed. It is entered through communion with Christ.

Now we hear this Gospel on Gaudete Sunday. A Sunday of joy. This is neither a cheap joy nor a superficial cheer. The Greek word chara, joy, in Scripture flows from hope fulfilled in God’s fidelity, not from the absence of pain. John is in prison, yet joy is near. Jesus is present yet misunderstood. This tension belongs to Advent.

Many today pray like John. They have pointed others to Christ. Yet they find themselves waiting, confined by illness, failure, injustice, or unanswered prayer. This Gospel speaks to them. It says that doubt brought to Jesus becomes a place of encounter. It says that God’s work often unfolds differently from our plans.

Jesus invites us to read the signs of time. He brings healing where there was brokenness, life where there was despair. His brings Good news to the poor. These remain the marks of his presence. When we see them, even quietly, joy is already at work.

Gaudete does not deny the prison in which we may find ourselves today. It announces that the prison does not have the last word. The One who comes is already among us. He is saying: “Do not be afraid, for I have conquered the world.”, (John 16:33).  Blessed are those who do not stumble over the humility of his ways. Blessed are those who wait with trust. The Great Joy is closer than it seems.

Célébrons l'Immaculée Conception de Très Sainte Vierge Marie (Genèse 3 : 9-15, 20. Éphésiens 1:3-6; 11-12. Luc 1: 26-38).

Aujourd'hui, les Catholiques du monde entier célèbrent la fête de l'Immaculée Conception de Marie. Le pape Pie IX avait proclamé ce dogme le 8 décembre 1854 dans la constitution apostolique Ineffabilis Deus . Ce dogme enseigne que Marie, dès le premier instant de sa conception, a reçu une grâce singulière qui l'a préservée de la souillure du péché originel en raison des mérites du Christ. L'Église a affirmé que ce privilège n'était pas dissociable de l'œuvre du Rédempteur. Il était le fruit du même salut offert à tous, appliqué à Marie d'une manière unique et anticipée.

Pour la fête d'aujourd'hui, cet enseignement met en lumière deux points essentiels : Dieu est toujours à l'origine du salut ; la grâce divine précède la réponse humaine ; la préservation de Marie du péché originel la prépare à être la mère de Jésus. Cette fête célèbre la générosité de Dieu et sa fidélité à la promesse de la Genèse 3, 14-15. Elle nous rappelle que l'Incarnation implique un véritable « oui » humain, façonné par la grâce. Le chemin de foi de Marie est un modèle. Son humble « oui » a ouvert la voie au Verbe pour entrer dans le monde.

Après avoir mangé le fruit défendu, Adam et Ève se sont cachés de Dieu . Leur réaction illustre comment le péché isole et éloigne de Dieu. La honte devient alors la réaction dominante. De nos jours, ce qui était autrefois considéré comme un péché ou une honte est souvent présenté comme normal. Le sentiment de culpabilité et de honte s'estompe et laisse place à l'orgueil.

Genèse 3:9 utilise un mot hébreu simple pour poser la question : Ayeka . On le traduit généralement par « Où es-tu ? ». Beaucoup pensent que Dieu demandait où se trouvait Adam. L’hébreu révèle une signification plus profonde.

Le verbe « Dieu appela » apparaît en premier . La forme est va Yikra . C'est une convocation. Dieu prend l'initiative du contact. La question Ayeka ne cherche pas un lieu, mais la condition d'Adam. En hébreu, ce type de question interroge souvent sur l'état de la personne avant celui qui parle. Elle signifie : « Quelle est ta position par rapport à moi ? »

La réponse d'Adam révèle le véritable problème. Il dit : « J'ai entendu ton bruit. J'ai eu peur. Je me suis caché. » Les verbes shama'ti , va'ira et va'e Chave manifeste un passage de l'écoute à la peur et à la dissimulation. Son attitude a changé. Il n'a plus confiance en Dieu. Il adopte une posture d’autoprotection. La question de Dieu révèle ce changement.

La vérité profonde est que Dieu invite Adam à sortir de son isolement . Cet appel est une invitation à parler avec sincérité. Il demande à Adam d'affronter ses actes. Il l'invite à renouer une relation authentique avec Dieu. La grammaire et l'ordre des mots le confirment. Dieu recherche la personne. Dieu interroge le cœur. Dieu invite à reconnaître ses peurs et ses fautes.

Ayeka demeure une question d'orientation . Elle demande : « Où te situes-tu par rapport à ma voix ? » Elle appelle une réponse empreinte de responsabilité et de confiance. Il ne s'agit pas d'une requête géographique, mais d'un appel moral et relationnel.

Vient ensuite Genèse 3:15, un texte souvent appelé Protoévangile. Il s'agit de la première annonce d'une victoire future sur le mal. Dieu parle au serpent. Le texte hébreu dit : « Je mettrai inimitié entre toi et la femme, entre ta descendance et sa descendance. Celle-ci t'écrasera la tête , et toi tu lui blesseras le talon. »

La formulation évoque bien plus qu'une simple malédiction. Elle annonce un acte divin futur. L'expression « sa descendance » est inhabituelle en hébreu. La filiation se transmet généralement par l'homme. Cette expression rare suggère une progéniture unique. Le verbe « frapper à la tête » indique un coup décisif. La morsure du serpent au talon indique un dommage limité.

La tradition interprète ce passage comme le premier signe annonciateur du Christ. L'Église primitive a associé la femme à Marie et la descendance victorieuse à Jésus. Le texte révèle une progression spirituelle profonde. Le mal blessera, mais Dieu assurera sa défaite finale par l'intermédiaire d'un descendant de la femme. L'un des messages clés de l'apparition de la Vierge Marie n'est pas seulement l'appel à la prière et à la pénitence pour le pardon des péchés, mais aussi l'affirmation que son Cœur Immaculé triomphera à la fin des temps.

En cette fête, cela revêt une importance particulière. La promesse de la Genèse prépare le terrain à la grâce reçue par Marie. Elle se tient au cœur de ce monde ancien. Son « oui » permet à la semence promise d’entrer dans l’histoire. L’Immaculée Conception souligne la préparation divine. Marie est préservée du péché afin que la victoire promise puisse se déployer en son Fils .

Le Protévangile montre que Dieu a répondu à l'échec humain par l'espérance. Dieu a agi avant même que l'humanité ne le lui demande. La fête d'aujourd'hui célèbre cette promesse originelle incarnée en Marie et accomplie en Christ.

L'Épître de saint Paul aux Éphésiens nous rappelle que le plan de salut de Dieu est enraciné dans l'éternité. Paul écrit que Dieu nous a bénis, choisis et prédestinés à la sainteté. Le texte emploie les notions de don et de dessein. L'intention et le dessein de Dieu révèlent une faveur imméritée. Cette théologie explique la place de Marie dans le salut. Dieu choisit les moyens et assure la fin. La grâce est offerte à ceux qui s'humilient et placent leur confiance en la Parole de Dieu.

L'Évangile de Luc nous conduit à Nazareth . Nous y rencontrons Marie, une femme hébraïque ordinaire. L'ange la salue comme « pleine de grâce ». La forme grecque κεχ αριτωμένη est riche de sens. Elle exprime un état formé par un acte de grâce antérieur. Cet état n'est pas une appellation figée. Elle décrit comment Dieu avait déjà placé Marie dans sa miséricorde dès le premier instant. C'est là la signification de la fête de son Immaculée Conception.

Marie nous est présentée comme la nouvelle Ève ; là où Ève a succombé aux séductions et aux mensonges du serpent antique, la Vierge Marie choisit l’obéissance à Dieu et écoute l’ange. Ève et Adam se cachent de Dieu. Marie s’offre à Dieu. Ce contraste souligne comment Dieu prépare le cœur humain à recevoir son Fils. Dieu nous invite à répondre librement par un « oui » à sa Parole.

Je tiens à souligner la liberté de Marie, au sens humain du terme . Son consentement impliquait des risques. Elle risquait le scandale, étant enceinte hors mariage. Elle risquait l'incompréhension au sein de sa famille et de sa communauté. Son « oui » était l' acceptation d'une vocation divine. Ce « oui » s'accompagnait d'épreuves et de luttes. C'est cette sincérité qui la rend si proche de nous.

L'Immaculée Conception est ordonnée à l'Incarnation. Marie est préservée de la souillure du péché originel afin que le Verbe puisse revêtir une pure nature humaine. Son rôle n'est pas une fin en soi ; il sert la mission de Jésus. Ce lien profond inscrit la dévotion mariale dans la christologie.

Ce temps de l'Avent nous invite à attendre le Seigneur et à lui préparer une place. Aujourd'hui, notre monde est marqué par la lassitude et les divisions. Nombreux sont ceux qui vivent sous le poids de l'isolement, de la peur et de la méfiance. L'exemple de Marie nous parle. Sa confiance ne l'a pas empêchée d'affronter les épreuves. La tradition évoque les sept douleurs de Marie, bien que ses souffrances aient été plus nombreuses. Elle est restée inébranlable et a gardé tous ces événements dans son cœur. Ces actes témoignent de la grâce à l'œuvre dans sa vie. Ils constituent une pratique chrétienne de présence. Dans les familles, les paroisses et la vie publique, ces pratiques constantes peuvent contribuer à restaurer la confiance dans notre relation avec Dieu et entre nous.

La question de Dieu résonne encore aujourd'hui : où en êtes-vous dans votre relation avec Dieu ? Vous cachez-vous ou êtes-vous prêts à répondre ? La fête de l'Immaculée Conception nous rappelle que Dieu fait le premier pas. Dieu prépare les hommes et les femmes à une mission sacré. La réponse de Marie nous invite à renouveler notre vie chrétienne aujourd'hui. Disons oui à la Voix de Dieu. Que la Parole de Dieu trouve sa place dans nos vies et nos familles. Amen.🙏🙏🙏

 

Celebrating the Immaculate Conception of our Blessed Mother Mary (Genesis 3 : 9-15, 20. Ephesians 1:3-6; 11-12. Luke 1: 26-38).

         

Today, Catholics around the world celebrate the feast of the Immaculate Conception of Mary. Pope Pius IX proclaimed this dogma on 8 December 1854 in the apostolic constitution Ineffabilis Deus. He taught that Mary, from the first instant of her conception, received a singular grace that preserved her from the stain of original sin in view of the merits of Christ. The Church affirmed that this privilege was not separate from the work of the Redeemer. It was the fruit of the same salvation offered to all, applied to Mary in a unique and anticipatory way.

For today’s feast, this teaching highlights two points. God always initiates salvation. Divine grace comes before human response. Mary’s preservation from original sin prepares her to be the mother of Jesus. The feast celebrates God’s generosity and His fidelity to the promise in Genesis 3:14 15. It reminds us that the Incarnation involves a real human yes, shaped by grace. Mary’s journey of faith is a model. Her humble yes opened the way for the Word to enter the world.

After Adam and Eve ate the fruit, they hid from God. Their reaction shows how sin isolates and creates distance from God. Shame becomes the dominant response. In today’s world, what was once considered sinful or shameful is often presented as normal. The sense of guilt and shame is fading and is replaced by pride.

Genesis 3:9 uses a simple Hebrew word for the question, Ayeka. It is usually translated as "Where are you." Many people think God was asking for Adam’s location. The Hebrew shows something deeper.

The verb "God called" appears first. The form is va yikra. This is a summons. God initiates contact. The question Ayeka does not seek a place. It seeks Adam’s condition. In Hebrew, this kind of question often asks about a person’s state before the one who speaks. It means, Where do you stand now in relation to me.

Adam’s reply exposes the real issue. He says, "I heard your sound. I was afraid. I hid." The verbs shama'ti, va'ira, and va'e chave show a movement from hearing to fear and hiding. His posture has shifted. He no longer has trust in God. He takes the posture of  self-protection. The question from God uncovers this change.

The deeper truth is that God invites Adam to step out of concealment. The call is an offer to speak honestly. It asks Adam to face what he has done. It asks him to return to a truthful relation with God. The grammar and order of the words make this clear. God seeks the person. God asks for the heart. God invites admission of fear and wrongdoing.

Ayeka remains a question of orientation. It asks, Where are you in relation to my voice. It asks for an answer that includes responsibility and trust. It is not a geographical request. It is a moral and relational summons.

Then comes Genesis 3:15, a text often referred to as Protoevangelium . It is the first announcement of a future victory over evil. God speaks to the serpent. The Hebrew reads, "I will put hostility between you and the woman, between your seed and her seed. He will bruise your head and you will bruise his heel."

The wording signals more than a curse. It points to a future act of God. The phrase "her seed" is unusual in Hebrew. Lineage is normally traced through the man. This rare expression hints at a unique offspring. The verb for striking the head shows a decisive blow. The serpent’s strike at the heel shows a limited harm.

Tradition reads this as the first pointer to Christ. The early Church linked the woman with Mary and the victorious seed with Jesus. The text shows a long arc. Evil will wound but God will secure the final defeat of evil through a descendant of the woman. One of the key messages of the apparition of Mother Mary is not only the call the prayer and penance for forgiveness of sins but she said that in the end Her Immaculate Heart will triumph.

For today’s feast this matters. The promise in Genesis prepares the ground for the grace Mary received. She stands within this ancient world. Her “Yes” allows the promised seed to enter history. The Immaculate Conception highlights God’s preparation. Mary is preserved from sin so that the promised victory can unfold in her Son.

The Protoevangelium shows that God responded to human failure with hope. God acted before humanity asked. The feast today celebrates that early promise taking flesh in Mary and reaching fulfillment in Christ.

The Letter of St Paul to the Ephesians reminds us that God plan of salvation rooted in eternity. Paul writes that God blessed, chose, and predestined us to be holy. The text uses words about gift and purpose. God’s intent and purpose point to favor that is not earned.  This is theology that explains Mary’s place in salvation. God chooses the means and secures the end. Grace is offered to those who humble themselves and put their trust in God’s word.

The Gospel of Luke brings us to Nazareth. There we meet Mary, ordinary Hebrew woman. The angel greets her as "full of grace." The Greek form κεχαριτωμένη is rich. It shows a state formed by a prior act of grace. That state is not a static title. It describes how God had already held Mary within mercy from the first moment. That is the meaning behind the feast of her Immaculate Conception.

Mary is presented to us as the new Eve; where Eve listened to the seduction and lies of the ancient serpent, Mother Mary chooses obedience to God, listens to an angel. Eve and Adam hides from God. Mary offers herself to God. The contrast highlights how God prepares a human heart to receive his Son. God invites us to freely respond with “Yes” to His Word.

I want to stress Mary’s freedom in human terms. Her assent involved risk. She risked scandal, being pregnant without officially married.  She risked misunderstanding in her family and community. Her “yes” was  an acceptance of vocation offered by God. Her “Yes” came with challenges and struggle. That honesty keeps her near us.

 The Immaculate Conception is ordered to the Incarnation. Mary is preserved from the stain of original sin so that the Word could assume a pure human nature. Her role is not an end in itself. It serves the mission of Jesus. That tender link keeps Marian devotion within Christology.

This Advent season trains us to expect and to prepare a space for the Lord. Today our world faces weariness and division. Many live under the weight of isolation, fear, and distrust. Mary’s example speaks to us. Her trust did not prevent her from experiencing difficulties. Tradition speaks of the Seven Sorrows of Mary, though her sorrows were more than seven. She remained steadfast and kept all events in her heart. These acts show grace at work in her life. They form a Christian practice of presence. In families, parishes, and public life these steady practices can help rebuild trust in our relation with God and among ourselves.

God’s question echoes today: Where are you in your relation to God. Are you hiding or are you ready to answer. The feast of the Immaculate Conception reminds us that God reaches out first. God prepares people for a mission. Mary’s response invites us to renew our Christian life. Let us offer our yes. Let the Word find a home in our lives and families. Amen🙏🙏🙏

 

Welcoming the Lord with a New Heart (Isaiah 11:1-10. Romans 15:4-9 and Matthew 3:1-12. )

                

Isaiah preached during a time of collapse in Israel. The house of David looked broken. People felt deceived by their rulers who cared more about power than justice. Into that disappointment Isaiah announces a different kind of leader. A shoot will rise from the stump of Jesse. This leader will carry the Spirit with fullness, Wisdom, Understanding, Counsel, Strength, and Knowledge, Fear of the Lord. He will judge with justice. He will defend the poor. Peace will mark his reign. Even creation will share that peace.

This speaks to us today. Many feel tired of false promises. How many leaders, political, civic, even spiritual, have disappointed us? We keep voting, hoping, praying for someone new, someone better… only to find the same pride, the same self-interest, the same empty words. It’s easy to feel cynical about what is happening in our world today. Even within the Church, divisions persist, between communities, traditions, generations. We say “one body,” yet sometimes we forget that in Christ we are one body.

Isaiah reminds us that God does not abandon His people. The Messiah God promised comes to  rule justice and truth. Advent invites us to renew our hope in the One who brings justice without corruption. It invites us to pray that His Spirit will reshape our own hearts so that we reflect His justice and peace in our daily choices.

Romans 15:4-9: Paul writes to a church struggling with division. Jewish and Gentile Christians looked at each other with suspicion. Controversies and arguments threatened their unity and communion. Some felt superior to others. Some felt unwelcome. Paul points to Scripture as the place where believers gain endurance and hope. He reminds us that Christ welcomed all. He calls them to accept one another so we praise God with one voice.

This is our world. Many Christians still divide themselves. Some judge quickly. Others withdraw. Advent challenges us to build unity. It pushes us to seek healing in our relationships. It asks us to welcome each other with the same patience Christ shows toward us. A divided Church cannot offer convincing witness. A reconciled Church becomes a light that draws others to God. Unites we stand and divided we fall!!!

The Gospel brings us to the desert. John the Baptist reminds us the heart of Advent season; he invites us experience “Renewal, Repentance”. John warns that belonging to a religious group is not enough. God looks for fruit. He prepares the people for the one who will baptize with the Holy Spirit and with fire.

Here Advent reaches its depth. John announces a baptism that will change everything. Jesus enters the Jordan. He takes our wounded humanity and plunges it into the water. In that act He purifies what original sin has damaged in us. He reconnects us with God. He makes us capable of holy living. He turns baptism into a new creation. Through His baptism He sets us free to live as children of light.

This message speaks directly to us. Many feel wounded, confused or spiritually tired. Some struggle with sins that seem stronger than their will. The baptism of Christ tells us that He has already stepped into our brokenness. He touched our weakness. He carried it into the waters. He raised it to new life. Advent invites us to return to that truth with deep gratitude.

The Lord does not enter our lives from a distance. He walks into the desert with us. He enters the water for us. He strengthens what is weak. He restores what is wounded. He guides us toward a life marked by justice, mercy and unity.

Let us welcome Him with hope. Let us prepare our hearts with sincerity. Let us pray for the grace to live as people renewed by His Spirit.🙏🙏🙏