受派遣去宣扬福音

常年期第五主日

《约伯传》解决义人不该受苦的问题。人们普遍认为，痛苦是罪恶生活的结果，而这种解释并不能使本书的作者满意。约伯的几位好友建议他反省自己，承认自己的罪过，但他对此予以拒绝。他没有在自己的生命中找到某些理由，即导致他惨受痛苦的罪过。本书中的这位英雄，将他的生活与雇工或奴隶的生活作对比。前者期待薪水，后者梦想自由，而约伯希望医治。不幸的是，持续长久的痛苦摧毁着约伯的希望，“我的日月速于织梭，也因无希望而中断”（约7:6）。

耶稣“治好了许多患各种病症的人，驱逐了许多魔鬼”（谷1:34）。今日福音中得蒙医治的人，满心喜乐。他们生病的日子和被邪恶势力的奴役，同样没有带给他们希望。但随着基督的临现，一切都改变了。“医治破碎心灵的主”（咏147:3）应受赞美！耶稣的医治活动是约伯抱怨的首个答案。任何痛苦都不会永远持续下去，而且在痛苦中我们永远不时孤独的。“基督承受我们的脆弱，担荷了我们的疾病”（玛8:17）。约伯忍受了苦难，这一事实表明天主与他同在。他通过了试炼期，而且重获了远超过他原先所拥有的（约42:12），这一事实指向福音信息。

约伯抱怨自己活得悲惨，却没有意识到天主对他有一个答案，此答案远超过人的想象。它被包含在圣保禄所宣讲的好消息中。在这里，每一个“约伯”都可以找到在这短暂生命中却饱经痛苦，以至以死告终的答案。福音的核心是天主子的死亡与复活。因此，死亡不是生命的最终结局。复活的基督从坟墓中出来，战胜了痛苦和死亡，开启了永生之路。因此，当主耶稣在圣周六凯旋地下降冥府，宣报救恩喜讯（伯前3:18-20，4:6）时，约伯就在那些咏唱“阿肋路亚——赞美上主”者之中，期待进入圆满的生命中。

有关天主子，即那位承受我们的脆弱者的好消息，不能仅限于某处；“让我们到别处去，到邻近的村镇去罢!好叫我也在那里宣讲，因为我是为这事出来的”（谷1:38）。葛法翁已经有所经历，但还有许多人还在满心期待着福音。这就是为什么耶稣“到加里肋亚各地，在他们的会堂里宣讲，并驱逐魔鬼”（谷1:39）。这也是为什么基督的门徒们在耶稣升天后走向全世界，向一切受造物宣讲福音（谷16:19-20）。

今天，许多人生活却没有希望。对于他们来说，生命也是短暂的，苦痛累累，而且以死告终。他们需要医治破碎心灵的耶稣基督的福音。我们不能把这个好消息据为己有。“如果我不传福音，我就有祸了”（格前9:16）。教会本质上就是传教士，福传就是侍奉。“虽然我是自由的，不属于任何人；但我却使自己成了众人的奴仆，为赢得更多的人”（格前9:19）。让我们与万民的宗徒保禄一起向全世界宣告，在耶稣基督内，痛苦具有意义，死亡已被击败，而且每一个信徒都成为永恒生命的继承者。

关于权威

常年期第四主日

在旧约中，梅瑟的权威沒有异议。因为是他，在天主的助佑下，引领以色列子民出离了埃及，是他受委托来传达十诫，也是他执行在天主与以色列中间的盟约礼仪。梅瑟以权威教导人，人民服从他。今天，这位伟大的圣祖应许了一位像他一样的先知（申18:15），指引我们的双目去注视福音。一个安息日，在葛法翁的犹太会堂里，梅瑟所宣告的应验了。耶稣站在祂的子民中间，“教导他们如同有权柄的人”（谷1:22）。

犹太会堂的礼仪与我们的圣道礼仪形式类似。他们朗诵的先是托拉（梅瑟五书）中的一段经文，接着是先知书中的一段经文，然后有人以经师的权威支持他的观点，对这些经文予以解释。在葛法翁会堂中的那次礼仪中，耶稣让参与者大吃一惊。祂没有引用著名的拉比之言，而单凭自己讲解。显然，在山中圣训（玛第5-7章），“你们一向听说过”与“我却告诉你们”形成对照（玛5:21-22，27-28，31 -32）。

礼仪被附魔男子的喊叫声中断了。他对耶稣有权威的教导的反应是及时而直接的。“纳匝肋人耶稣，我们与你有什么相干？（谷1:24）。不洁之灵似乎代表一切反对拯救人类的邪恶力量发言。而且，这个不洁之灵也意识到了耶稣的真正身份——“天主的圣者”，和基督的使命——“要毁灭我们”（谷1:24）。这个目的在随后几章中清楚地表达出来，描述耶稣的使命就是束缚壮士——魔王，并抢劫其房屋（谷3:27）。驱除不洁之灵是此项任务的第一步。这描绘了耶稣的权威远远超越梅瑟和先知的权威，同时也把福音作为新而有权威的教导，使人类摆脱邪恶势力。

在读经二中，保禄也以权威教导人。不过，今天他并不要求人如何，但给予建议。为什么？因为这涉及一个为了天国而选择独身的问题。甚至耶稣自己，在讲到同一主题时也说：“能领悟的，就领悟吧”（玛19:12）。保禄认为，未婚的——童贞女和寡妇，比已婚者有优势，因为她们可以完全献身于主的事业。然而，保禄没有要求每个人都该像他那样，因为“每个人都有他受自天主的恩宠”（格前7:7）。他知道基督独具权威性的教导和他个人建议之间的区别。他强调，前者属“我命令，而不是主”（格前7:10），后者属“主命令，而不是我”（格前7:12）。

耶稣的权威，不但驱除不洁之灵，也凌于自然界，凌于疾病和死亡之上。那么人类呢？我们要听从子，这本是天父的旨意。我们顺从天父的这个旨意吗？“今天你们要听从祂的声音，不要再心硬”（咏95:7-8），因为凡心硬而不听从天主子声音的人，天父必要亲自跟他算账（参阅申18:19）。

时间短促

常年期第三主日

今日圣道礼仪中的三篇读经都谈及时间。尼尼微只剩下四十天；为格林多而言，时间短促；耶稣的到来使得时期已满。这个关于时间短促的信息，涵盖了一个紧急的召叫，以作决定：“悔改并信从福音”（谷1:15）。

新约中用了两个词来形容时间：chronos和kairos。前者指我们在钟表上看到的时间，后者指时机。当黑落德询问东方贤士“那星出现的时间”时，福音用了“chronos”（玛2：7）。然而在今天的读经中，圣史马尔谷和宗徒保禄使用了“kairos”。尼尼微可拥有的四十天，耶稣在加里肋亚海边的显现，都用了“kairos”——是悔改并归向天主的时机。然而，时间随着一天天流逝而逐渐缩短（格前7:29）。

尼尼微人，不但没有等待四十天来观察会发生什么事，而且立即宣布禁食，且回头，远离他们的邪恶之路（约3:10）。悔改使他们避免了毁灭。四十天过去了，尼尼微城仍然存在，因为“尼尼微人相信了天主”（约3：5）。福音中也出现了一个即时的回应。四个加里肋亚渔夫听到耶稣的召叫“跟随我”后，毫不犹豫地将自己交托给祂。他们将他们所熟知之事留在身后，而开始了他们的未知之旅。耶稣内的信赖成为他们营造新生活的基础，因此他们在历史上被誉为“渔人的渔夫”和“基督的教会的支柱”。

“这世界的局面正在逝去”（格前7:31）。我们本来的国籍是在天上，人世生活只是一个短暂的朝圣之旅。鉴于这一真理，世上之事，入婚姻生活、贸易、使用世间的物品，并无绝对的价值。此生的痛苦和快乐也是短暂的。暂时的痛苦不能与未来的荣耀相比（参阅罗8:18），与抵达天堂的喜乐相比，世俗的喜乐是苍白的（参阅默21：1-7）。因此，作为此世的朝圣者，我们的首要任务是以言以行宣扬基督的福音，并期待基督所应许给我们的天上之事。

时间在分分秒秒，时时日日，月月年年地流逝，我们还没来得及意识到老年悄然来临，并轻扣我们的门。而这个日常生活年表就在今天被圣道礼仪的主题所冲击。看，天主进入我们的生命中。约纳呈现给我们救恩与毁灭之间的一个选择。圣保禄挑战我们超越世俗，朝向永恒。马尔谷要求我们立即做一个抉择，来跟随基督。时间不多了！天主国的来临要求我们作出迅速且明智的决定。

Time is Running Out

Readings: Jonah 3:1-5,10; Psalm 25; 1 Cor 7:29-31; Mark 1: 14-20

All three readings in today’s liturgy refer to time. Nineveh has only forty left, for the Corinthians time is running out, and Jesus brings the fulfillment of time. This message about the shortness of time contains an urgent call for decision: “Repent and believe in the Gospel” (Mark 1:15).

The New Testament uses two words to describe time: chronos and kairos. The first one refers to time we see on our watches, the second to a time of opportunity. When Herod asked the Wise Men from the East “what time the star appeared”, the Gospel used the word “chronos” (Mt 2: 7). In today’s readings, however, the evangelist Mark and the apostle Paul use the word “kairos”. Forty days offered to Nineveh and the appearance of Jesus by the sea of Galilee are both kairos – an opportune time given for repentance and returning to God. With each passing day, however, this kairos is being shortened (1 Corinthians 7:29).

Instead of waiting forty days and see what would had happened, the citizens of Nineveh immediately proclaimed a fast and turned from their evil way (Jonah 3:10). Repentance averted destruction. Forty days passed away and the city was still standing, because “the people of Nineveh believed God” (Jonah 3:5). An immediate reaction also takes place in the Gospel. Hearing Jesus’ call, “come after me”, four Galilean fishermen without hesitation entrusted themselves to Him. They left behind what they knew well and started their journey into the unknown. Faith in Jesus became the foundation on which they built their new life, and thus they have gone down in history as “fishers of people” and “pillars of the Church of Christ.”

“The fashion of this world is passing away “(1 Corinthians 7:31). Our citizenship is in heaven and human life is only a short pilgrimage through the earth. In view of this truth, earthly realities such as marital life, trade and the use of the worldly goods do not possess absolute value. The sufferings and joys of this life are also transient. Temporal suffering cannot be compared with the future glory (Rom. 8:18), and worldly joys pale in comparison with the joy of reaching heaven (Rev. 21: 1-7). Thus, as pilgrims in this world our most important task is to proclaim the Gospel of Christ in words and deeds and look forward to those heavenly realities promised to us by Christ.

Minutes, hours, days, weeks, months, and years pass away, and before we even realize old age knocks at our door. Yet, this usual chronology of life is today shattered by the liturgy of the Word. Behold, God comes into our lives. Jonah presents us with a choice between salvation and destruction. Saint Paul challenges us to look beyond worldliness towards eternity. Finally, Saint Mark demands from us an immediate decision to follow Christ. Time is running out! The advent of God’s kingdom demands from us an instant and wise decision.

天主的召唤

常年期第二主日

今日圣道礼仪的主题是圣召。撒幕尔，基督的首批门徒和格林多人都蒙召来侍奉天主。但是，然而，为了认识到这一事实，他们在信德上需要引导。在读经一中，厄里明白是主在召叫年轻的撒幕尔，便教导他如何回应天主的声音。在福音中，洗者若翰引导门徒们关注耶稣，而在读经二中，圣徒保禄让格林多人明白他们对于基督伦理的错谬观念。

厄里、洗者若翰以及保禄宗徒都是成熟的人，在生活中并在信仰方面拥有丰富的经验。厄里作为司祭，奉献一生照顾圣所中的约柜，他在撒幕尔蒙召的时候已经荣休（撒上1：3）。洗者若翰即将完成他见证那光的使命（若1：8）。圣保禄经历了深刻的灵性转变。那个曾一度迫害基督的人，却成了祂最忠信的仆人（斐3：5-11）。

在信仰之路上，撒幕尔、安德肋、若翰、伯多禄和格林多人既都是年轻人，有都是新手。关于撒幕尔，圣经说：“他不知道是上主，因为上主的话尚未启示给他”（撒上3:7 ）。门徒们听到耶稣的问题“你们找什么”，便回答说：“师傅，你住在哪里？（若1:38）。格林多的神恩团体——在希腊阿哈雅省的福音初果——仍不理解跟随基督的要求。他们彼此分裂，不明白圣体圣事的奥秘，曲解了复活的真理，有的甚至带头度着不道德的生活方式。他们都缺乏信仰和伦理经验，需要灵修导师来引导他们归向天主，回归神圣。

今天的圣道礼仪所勾勒出的圣召，经历三个阶段。第一阶段由年轻的撒幕尔为代表。我们不知道天主，祂的话也尚未启示给我们。第二阶段由耶稣的首批门徒——跟随基督者为代表。第三阶段由格林多人为代表。这一阶段加深我们的信仰，助我们正确理解我们跟随基督的条件。在以上每一阶段中，我们都需要灵修导师。必须有人向我们展示圣经的美，唤起我们对基督的兴趣，教导我们履行基督徒道德标准（教理讲授）的义务。只有在这种情况下，我们才能用圣咏的话来回应天主的召叫：“主啊，我已来到，为承行你的旨意”（咏40：8a、9a）。

God’s Calling

Readings: 1 Samuel 3:3b-10,19; Psalm 40; 1 Cor 6:13c-15a, 17-20; John 1:35-42

The theme of the liturgy of the Word is vocation. Samuel, the first disciples of Christ, and the Corinthians are called to serve God. However, in order to realize this fact, they need guides in faith. In the first reading, Eli understands that the Lord calls young Samuel and so teaches him how to respond to God’s voice. In the Gospel, John the Baptist directs the disciples’ attention towards Jesus, and in the second reading, Saint Paul makes the Corinthians aware of their mistaken notion of Christian morality.

Eli, John the Baptist, and the apostle Paul were mature people and possessed enormous experience in life and faith. Eli, as a priest, spent all his life caring for the ark of the sanctuary of God and at the time of Samuel’s call, he was already retired (1 Sam 1: 3). John the Baptist was finishing his mission of witnessing to the light (John 1: 8). There was one more task left to fulfill, namely to make the world aware that no power is above the law. He would pay for it with his life. Finally, Saint Paul has undergone a profound spiritual change. The one who persecuted Christ became his most faithful servant (Phil 3: 5-11).

Samuel, Andrew, John, Peter and the Corinthians were either young or neophytes on the path of faith. About Samuel, the Scripture says that “he did not yet know the Lord, and the word of the Lord had not been revealed to him yet” (1 Sam. 3: 7). To Jesus’ question, “What do you seek?”, the disciples answered: “Master, where do you live?” (John 1:38). Finally, the charismatic community at Corinth – the first fruit of the Gospel in the Greek province of Achaia – still did not understand the requirements of following Christ. They were divided among themselves, did not understand the mystery of the Eucharist, misinterpreted the truth about the resurrection, and some even led an immoral lifestyle. All of them, inexperienced in matters of faith and morality, needed spiritual guides who would lead them to God and holiness.

The path of vocation sketched in today’s Liturgy of the Word goes through three stages. The first stage is represented by young Samuel. God is unknown to us, and the word of the Lord has not yet been revealed to us. The second stage is represented by the first disciples of Jesus – following Christ. Finally, the third stage is symbolized by the Corinthians. This is the stage of deepening our faith and grasping correct understanding of what it requires of us. At each of these stages we need spiritual guides. Someone must show us the beauty of the Holy Scriptures, arouse our fascination with Christ, and teach us (catechize) the obligations of Christian moral standards. Only in this case, we will be able to answer God’s calling with the words of the Psalmist: “Here I am, Lord; I come to do Your will “(Psalm 40: 8a.9a).

主受洗节

今日的读经一包含：（1）一个永恒盟约的恩许，（2）皈依的邀请，（3）显示天主圣言之功效 的比喻。此讯息的接收者是犹太人，他们质疑天主向达味所承诺的“要永远确立王位”（撒 上 7:16）。他们认为，达味王朝灭亡（公元前 586 年）意味着诺言不再可能实现。然而，他 们忘记了，是他们祖先的无信和罪恶导致了国家的毁灭。若他们真渴望体验天主恩许的实现， 他们必须悔改，并信赖天主亘古不变的话语。天主富于怜悯，而且祂的话必实行祂的旨意（依 55:6-11）

依撒依亚先知的预言在福音中得以实现。正如雨露和雪花从天而降，灌溉地球，天主永恒的 圣言也从天而降，重振人类。但是，天主的想法和计划不同于我们的想法和计划。天主子没 有生于皇宫，而是生于马槽。基督绝大部分的人世生命，对我们来说都是未知；之后祂来到 若翰前，接受他的洗礼（玛 3:13）。一个仆人怎么能为其主人施洗呢？一个罪人怎么能为其 救主施洗呢？但那是他们要完成“全义”（玛 3:15）的方式。“这位就是经过水及血而来的耶 稣基督”（若一 5:6）。从水中出来的耶稣听到有声音说：“你是我的爱子，我因你而喜悦”（谷 1:11）；而倾留圣血、被定在十字架上以后，一个罗马士兵为他作证说：“这人真是天主子” （谷 15:39）。在受洗的那一刻，耶稣看见天开了，圣神（the Spirit）降在祂上；在祂死亡的 末刻，圣殿的帐幔一分为二，耶稣交付了灵魂（the Spirit）（玛 27:50-51）。人类的救赎得以 完成。

耶稣受洗时天主在约旦河的作证，和耶稣死亡时人的作证，引导我们宣认信仰。相信耶稣是 天主子的人，战胜世界——代表相反于天主的一切（若一 5:5）。现在，读经一中依撒依亚先 知的预言就很清楚：

（1）恩许：在耶稣内，永恒盟约的恩许得以实现：“天主将永远的生命赐给了我们，而这生 命是在自己的子内”（若一 5:11）；

（2）皈依的邀请：天主子的生命为我们的生活指出新的方向，“我们爱天主，又遵行他的诫 命”（若一 5:2）；

（3）天主圣言之功效：耶稣基督，经过水及血而来，拯救了人类，并未我们开启了去往天 父的通道。因此，天父的永恒圣言实行了祂的旨意，并完成了祂被派遣来此世的使命（依 55:11）)。阿们！

The Baptism of the Lord

Readings: Isaiah 55:1-11; Psalm – Isaiah 12:2-6; 1 John 5:1-9; Mark 1:7-11

Today’s first reading contains (1) the promise of an eternal covenant, (2) a call to conversion and (3) a metaphor showing the efficacy of God’s Word. The recipients of this message were the Judeans who questioned God’s promise given to David that his “throne shall be established forever” (2 Sam 7:16). They thought that with the fall of the Davidic monarchy (year 586 BC) the promise did not materialize. They forgot, however, that the unbelief and sinfulness of their ancestors led the nation to ruin. If they really want to experience the fulfillment of God’s promises, then they must repent and trust in God’s unfailing word. God is rich in mercy and His word always fulfills His will (Isaiah 55:6-11).

The prophecy of Isaiah finds its realization in the Gospel. Just as the rain and snow drops from heaven to water the earth, so the eternal Word of God came down from heaven to restore humanity. But God’s thoughts and plans are very different from ours. The Son of God is born not in a royal palace, but in a manger. Most of His earthly life is completely unknown to us, and then He comes “unto John, to be baptized by him” (Matt 3:13). How can a servant baptize his Lord? How can a sinner baptize his Savior? But that’s how they fulfill “all righteousness” (Mt 3:15). “This is the one who came by water and blood – Jesus Christ” (1 John 5:6). Coming out of the water, Christ hears: “You are my beloved Son, in whom I am well pleased” (Mark 1:11), and after shedding His blood on the cross, a Roman soldier testifies: “Indeed, this man was the Son of God “(Mark 15:39). At the moment of his baptism, Jesus sees the heavens opened and the Spirit descending on him. At the moment of his death, the veil of the temple is rent in two, and Jesus “releases the Spirit” (Matt 27:50-51). The redemption of humanity is completed.

The testimony of God at Baptism in Jordan and the human testimony at the moment of Jesus’ death lead us to the confession of faith. The one who believes that Jesus is the Son of God overcomes the world – the world stands for all that is opposed to God (1 John 5: 5). Now, the prophecy of Isaiah from the first reading becomes clear:

1. The promise. In Jesus, the promise of the eternal covenant is fulfilled: “God gave us eternal life, and this life is in his Son” (1 John 5:11);

2. Call to conversion. The life in God’s Son gives a new direction to our own lives. “We love God and follow his commandments” (1 John 5:2);

3. The efficacy of God’s Word. Jesus Christ, coming by water and blood, redeemed humankind and opened for us the access to the Father. Thus, the eternal Word of the Father has fulfilled His will and accomplished what He was sent to do (Isaiah 55:11). Amen.

主显节

今日的读经二突出了圣道礼仪的主题，即基督的奥秘，以前不为人知，现在借着圣神透启示 给了教会。这奥秘是什么？外邦人，借着福音，在基督耶稣内，与亚巴辣罕的子孙同为天主 恩许的继承人（弗 3：6）。旧约中共有三个恩许：后裔、土地（创 13：15-16），和理想的正 义君王——默西亚（依 11：1-5）。

梅瑟五书依以前两个恩许的实现而作结（申 34：14）。看，亚巴辣罕的后裔梅瑟，一个大国 的领袖站在乃波山上，可以望见那恩许给他原来没有子嗣的祖先的土地。第三个恩许的实现， 是在黑落德为王期间，耶稣基督诞生于犹大白冷之际。耶稣的诞生应验了依撒依亚先知的预 言。黑暗笼罩着大地，音韵遮蔽着万民，但光明照耀着耶路撒冷，由东方贤士所代表的万国 万民都奔赴来就光明（依 60：1）。

耶稣的首批门徒——都是犹太人——面临令人震惊的悖论。当祂降来的时候，祂自己的同胞 拒绝等候默西亚，而外邦人却喜乐地接受了祂。对此，保禄宗徒在给罗马人的信中所表达的， 真是再好不过了（参阅罗 9：1-4）。今天的福音以对比鲜明的故事呈现了这个悖论。

圣史若望很恰当地表达了选民的历史悲剧：“祂来到自己的领域，自己的人却没有接受祂” （若 1:11）。 不幸的是，这个悲剧在那些执意拒绝福音和反对基督教会的人的生活中重演。 他们不但不去白冷，反而坚决不信。来自东方的贤士们相反于这种态度。他们承认基督是他 们的主，把礼物放在祂的脚前，随从天主的眷顾和指引而返乡。我相信，你们会在那些承认 基督为历史的主宰和人类救主的人中，并将你自己呈现给祂。愿天主眷顾并带领你经由“另 一条路”走过人生。

Epiphany of the Lord

Readings: Isaiah 60:1-6; Psalm 72; Ephesians 3:2-3a,5-6; Matthew 2:1-12

The topic of today’s liturgy of the Word is captured in the second reading. It is the mystery of Christ, previously unknown, and now revealed to the Church by the Spirit of God. What is the mystery? Behold, the Gentiles, together with the people of Abraham, are joint-heirs of the promise of God (Eph 3:6). The Old Testament contained three promises: offspring, the land (Genesis 13:15-16), and the ideal king of justice – the Messiah (Is 11:1-5).

The Pentateuch ends with the fulfillment of the first two promises (Deut 34: 1-4). Behold, Moses, the descendant of Abraham and the leader of a large nation, stands on Mount Nebo, from where he can see all the land that was promised as an inheritance to his childless ancestor. The fulfillment of the third promise took place at the birth of Jesus Christ in Bethlehem of Judah during the reign of King Herod. The birth of Jesus fulfills the prophecy of Isaiah. Darkness and gloom cover the earth but there is light upon Jerusalem and to this light kings and nations come today represented by the Magi from the East (Is 60:1).

The first disciples of Jesus – all of Jewish origin – faced a shocking paradox. Their own countrymen rejected the awaited Messiah when He came, but the Gentiles accepted Him with joy. Nobody expressed this better than the Apostle to the Nations in his letter to the Romans (see Romans 9:1-4). Today’s Gospel presents this paradox in the form of a story filled with contrasts.

1. The joy of the Gentiles versus the fear of Herod and Jerusalem. This fear had tragic consequences. Herod murdered innocent children (Mt 2: 16-18), and the Sanhedrin in Jerusalem condemned Christ to death (John 11: 48-51);

2. Jesus was born with the title “the king of the Jews”, but Herod had to butter the Roman Emperor up in order to gain this title;

3. Searching the skies (science) led to Christ, but the knowledge of prophecies did not;

4. The Gentiles overcame a great distance to get to Jesus. On the other hand, Herod, the chief priests and scribes, and the people of Jerusalem could not make a short, less than two hour pilgrimage to Bethlehem;

5. The Gentiles worshipped the Messiah from the house and lineage of David. But Herod claiming the throne of David and Jerusalem, the city of David did not go to worship the Messiah.

That historical tragedy of the chosen people is aptly expressed by John the Evangelist: “He came to his own, and his own did not receive him” (John 1:11). Unfortunately, this tragedy is re-enacted in the lives of those who consciously reject the Good News and fight against the Church of Christ. Instead of going to Bethlehem, they prefer to persist in their unbelief. The Magi from the East stand in opposition to this attitude. They acknowledge Christ as their Lord, place gifts at His feet and are led home by God’s Providence. I trust that you will be among those who acknowledge Christ as the Lord of history and the Savior of humanity, and offer yourself to Him. May Divine Providence lead you through life by “another way”.