Solemnity of the Blessed Virgin Mary, the Mother of God

January 1, 2017

The Blessed Virgin Mary, the Mother of God 1 ta’ Jannar, 2017 Omm Alla, Omm il-Paċi

Reading 1                 

Book of Numbers 6:22-27

The LORD said to Moses: “Speak to Aaron and his sons and tell them:  This is how you shall bless the Israelites. Say to them: The LORD bless you and keep you! The LORD let his face shine upon you, and be gracious to you! The LORD look upon you kindly and give you peace! So shall they invoke my name upon the Israelites, and I will bless them.”  This is the Word of the Lord

L-Ewwel Qari

Qari mill-Ktieb tan-Numri 6, 22-27

              

Il-Mulej kellem ‘il Mose’ u qallu: “Kellem lil Aron u ‘l uliedu u għidilhom :  Meta tbierku ‘l- ulied Israel, hekk għandkom tgħidulhom: ‘Ibierkek il-Mulej u jħarsek! Jixħet il-Mulej id-dija ta’ wiċċu fuqek  u jurik il-ħniena! Iħares lejk il-Mulej bi mħabba, u jagħtik is-sliem!” Hekk huma jsejħu ismi fuq ulied Irael, U jien nberikhom.” Il-Kelma tal-Mulej

              

Responsorial Psalm                

Psalm 67:2-3, 5, 6, 8

 

May God have pity on us and bless us;
   may he let his face shine upon us.
So may your way be known upon earth;
   among all nations, your salvation.                               

R/   May God bless us in his mercy.

May the nations be glad and exult
   because you rule the peoples in equity;
   the nations on the earth you guide.               

R/   May God bless us in his mercy.

May the peoples praise you, O God;
 may all the peoples praise you!
May God bless us,
 and may all the ends of the earth fear him!      

R/   May God bless us in his mercy.

Salm Responsorjali

Salm 66 (67)          

Iħenn għalina Alla, u  jberikna;

idawwar għal fuqna d-dija ta’ wiċċu!

Biex jingħarfu fuq l-art triqatek,

fost il-ġnus kollha s-salvazzjoni tiegħek. 

R/   Iħenn għalina Alla, u jberikna.

Jithennew il-ġnus u jgħannu bil-ferħ,

għax trieġi l-popli bis-sewwa,

u l-ġnus fuq l-art inti tmexxihom.                     

R/   Iħenn għalina Alla, u jberikna.

Ifaħħruk il-popli o Alla,

ifaħħruk il-popli kollha.

Iberikna Alla, u tibża minnu

l-art kollha minn tarf għall-ieħor!                       

R/   Iħenn għalina Alla, u jberikna.

Reading II                             

Galatians 4:4-7

Brothers and sisters: When the fullness of time had come, God sent his Son, born of a woman, born under the law,  to ransom those under the law,  so that we might receive adoption as sons. As proof that you are sons,  God sent the Spirit of his Son into our hearts,  crying out, “Abba, Father!” So you are no longer a slave but a son, and if a son then also an heir, through God. This is the Word of the Lord

It-Tieni Qari                                                                                                 

Qari mill-Ittra ta’ San Pawl Appostlu lill-Galaltin 4, 4-7

Ħuti, meta waslet il-milja taż-żmien,  Alla bagħat lil Ibnu, imwieled minn mara, imwieled taħt il-Liġi, biex jifdi lil  dawk li kienu taħt il-Liġi, biex ikollna l-adozzjoni ta’ wlied.U għax intom ulied,  Alla bagħat l-Ispirtu ta’ Ibnu f’qalbna jgħajjat”“Abba Missier!”U hekk m’intix iżjed ilsir, iżda iben, werriet ukoll bil-grazzja ta’ Alla. Il-Kelma tal-Mulej

Gospel                                              

Luke 2:16-21

The shepherds went in haste to Bethlehem and found Mary and Joseph, and the infant lying in the manger. When they saw this, they made known the message  that had been told them about this child. All who heard it were amazed by what had been told them by the shepherds. And Mary kept all these things, reflecting on them in her heart. Then the shepherds returned, glorifying and praising God for all they had heard and seen,  just as it had been told to them. When eight days were  completed for his circumcision, he was named Jesus, the name given him by the angel before he was conceived in the womb. This is the Word of the Lord

Evanġelju

Qari mill-Evanġelju skont San Luqa  2, 16-21

F’dak iż-żmien: ir-rgħajja marru jgħaġġlu, u sabu lil Marija u lil Ġużeppi, bit-tarbija mimduda f’maxtura. Kif raw dan, bdew igħarrfu b’kulma kien  intqal lilhom dwar dik it-tarbija, u kull min semgħhom baqa’ mistagħġeb b’dak li qalulhom ir-rgħajja. Marija, min-naħa tagħha, baqgħet tgħożż f’qalbha  dawn il-ħwejjeġ kollha u taħseb fuqhom bejnha u bejn ruħha.Ir-rgħajja mbagħad reġgħu lura, isebbħu u jfaħħru lil Alla  għal kulma  kienu raw u semgħu,  kif l-anġlu kien qalilhom. Meta wasal it-tmien jum biex lit-tifel  jgħmlulu ċ-ċirkonċiżjoni,  semmewh Ġesu’, bl-isem li kien tah l-anġlu qabel ma tnissel fil-ġuf. Il-Kelma tal-Mulej

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Commentary by Fr. Thomas Rosica, CSB

A Feast Rich in Names, Meaning and Mission -- A Solemnity of the Blessed Virgin Mary, Mother of God / Year A 

Although next Sunday’s gospel centres about the  Circumcision and Naming of Jesus, the central figure in this case is not Him but His mother Mary.  Let us consider some of the biblical foundations for the various meanings attached to the Christian New Year.  In antiquity and in the Scriptures, it is a common belief that the name given to a person is not just a label but part of the personality of the one who bears it.  The name carries will and power.  Jesus of Nazareth was born in Bethlehem to Jewish parents [Mt 1-2; Luke 1-2].  At his conception, it was told by an angel that his name would be "Jesus".  The Hebrew and Aramaic name "Yeshua" (Jesus) is a late form of the Hebrew "Yehoshua" or Joshua.

Eight days after his birth, Jesus underwent circumcision, the enduring sign of the covenant between God and the Jewish people [Luke 2:21-24].  The Greek christos translates the Hebrew mashiah, "anointed one"; by this name Christians confessed their belief that Jesus was the Messiah.  In the New Testament, the name, person and work of God are inseparably linked to those of Jesus Christ.  True disciples of Jesus are to pray in his name [John 14:13-14].  In John 2:23 believing in the name of Jesus is believing in him as the Christ, the Son of God [3:18].  The name of Jesus has power only where there is faith and obedience [Mark 9:38-39]. Believing in the holy name of Jesus leads to confession of the name [Hebrews 13:15].  Calling on this name is salvation.

Solemnity of Mary, Mother of the Lord

"Mary" comes from the Hebrew "Miriam" whose etymology is probably from the Egyptian word meaning "beloved".  She is the disciple par excellence who introduces us to the goodness and humanity of God.  Mary received and welcomed God's word in the fullest sense, not knowing how the story would finally end.  She did not always understand that word throughout Jesus' life but she trusted and constantly recaptured the initial response she had given the angel and literally "kept it alive", "tossed it around", "pondered it" in her heart [Lk 2:19].  It was only on a Friday afternoon at Calvary, some 33 years later, that she would experience the full responsibility of her "yes".

Daughter of Zion

Vatican II gave Mary a new title and role in the Dogmatic Constitution on the Church Lumen Gentium #52.  For the first time, the Church officially referred to her as the "Daughter of Zion", a title with a rich Scriptural foundation.  The title evokes the great biblical symbolism of the Messianic Zion.  Mary is mother both of the Messiah and of the new people of God: the individual person and the whole people being very closely united, in line with the cultural structures of Israel.  For the prophets the Daughter of Zion was the spouse of the Lord when she observed the covenant.  As "Mother Zion", she not only welcomes and represents Israel, but the Church, the People of God of the New Covenant.  Mary is the first Daughter of Zion, leading all of God's people on the journey towards the Kingdom.

Mary’s womanhood is not in itself a sign of salvation but it is significant for the manner and way in which salvation happens.  There is salvation in no other name but that of the man Jesus, but through this woman, Mary, we have humanity's assent to salvation.  The Holy Names of Jesus and Mary are joined together in a very special way.

World Day of Prayer for Peace

The most recent "theme" attached to the Christian New Year has been the "World Day of Prayer for Peace".  Christians are invited to begin a New Year praying for peace.  But this action is not limited only to those who celebrate New Year's on January 1!  The Jewish people, in particular, are deeply united with Christians in praying for peace and making peace.  Our God is peace.  Even though we Christians consider God's intervention in Jesus Christ to be decisive, this intervention did not represent the coming of the messianic kingdom for our Jewish brothers and sisters.

In contemporary Christian theology, we have placed a strong emphasis on the "not yet" dimension of the Christ-event.  As we wait together and work together as Christians and Jews for this messianic kingdom, we must work together especially in the areas of justice and peace.  The Jewish people are privileged partners with Christians in bringing about this kingdom of justice, love and peace.  The messianic kingdom for both Christians and Jews still lies ahead.  It is not enough for us simply to pray for peace.  We must work for peace, together.  That is the work of those who long for the Messiah's kingdom to fully take hold of our lives and our world.

A time to remember and give thanks

New Year's is a time to reminisce about the past and to share hopes for the future.  Authentic religion teaches us a reverence for life and gives us a sense of the holiness of God's name.  When we consider the various meanings attached to Rosh Hashanah and to the Christian New Year, we see some clear parallels.  The God that Jews and Christians worship does not seek the death of sinners, but that they may return to Him and live.  Both Judaism and Christianity teach that to destroy a single life is to destroy an entire world and to sustain a single life is to sustain an entire world.

The Jewish-Christian God speaks this word to all peoples:  'Seek me and live', and 'Choose life'.  Jews and Christians exist to reveal the holiness of God's name and God's sovereignty over all creation.  In a world filled with so many voices and things demanding first place, Judaism and Christianity recognize God as sovereign over all creation.  Finally, Jews and Christians yearn for the day when swords will be turned into plowshares and spears into pruning hooks.

Rosh Hashanah and the Christian New Year are excellent opportunities for the celebration of life, a commitment to uphold its dignity and sacredness, and a plea for its continuance.  They are feasts when we beg to be joined with women and men of good will everywhere, especially with those who know God as the God of the Exodus, and those who know God as the Father of Our Lord Jesus Christ.

At the beginning of this New Year of grace, may the Lord give us an ever deeper sense of the holiness of the names of Jesus and Mary.  May God send us out on mission, to be  instruments and agents of life and peace.

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God does not love at a distance

The Nativity of the Lord Christmas

Mass During the Day

It-Twelid ta' Sidna Ġesu' Kristu

Quddiesa ta' bi Nhar

Messalin A pp 101

Reading 1                  

Isaiah 52:7-10

How beautiful upon the mountains are the feet of him who brings glad tidings, announcing peace, bearing good news, announcing salvation, and saying to Zion, “Your God is King!” Hark! Your sentinels raise a cry, together they shout for joy,for they see directly,  before their eyes,  the LORD restoring Zion. Break out together in song, O ruins of Jerusalem! For the LORD comforts his people, he redeems Jerusalem. The LORD has bared his holy arm in the sight of all  the nations;all the ends of the earth will behold the salvation of our God. This is the Word of the Lord

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Profeta Isaija 52, 7-10

Kemm huma sbieħ fuq il-muntanji r-riġlejn ta' min iħabbar il-bxara, ta' min ixandar is-sliem, ta' min iħabbar ir-riżq, ta' min ixandar is-salvazzjoni, u jgħid lil Sijon:  "Alla tiegħek isaltan." Imbagħad l-għajta! l-għassiesa tiegħek għollew leħenhom, lkoll flimkien jgħajtu bil-ferħ, għax raw b'għajnejhom lill-Mulej rieġa' lura f'Sijon. Intom, ħerbiet ta' Ġerusalemm, għajtu lkoll bil-ferħ, għax faraġ il-Mulej il-poplu tiegħu, feda lil Ġerusalemm. Kixef il-Mulej id-driegħ tiegħu qaddis, quddiem  il-ġnus kollha, u raw it-truf kollha ta' l-art is-salvazzjoni ta' Alla tagħna. Il-Kelma tal-Mulej

Responsorial Psalm  

Psalm  98:1, 2-3, 3-4, 5-6

Sing to the LORD a new song,
for he has done wondrous deeds;
his right hand has won victory for him,
his holy arm.                                                                

R.  All the ends of the earth have seen the saving power of God.

The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.                                           .

R.  All the ends of the earth have seen the saving power of God.

All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.                                          .
R.  All the ends of the earth have seen the saving power of God.

Sing praise to the LORD with the harp,
with the harp and melodious song.
With trumpets and the sound of the horn
sing joyfully before the King, the LORD.                       

R.  All the ends of the earth have seen the saving power of God.

Salm Responsorjali  

Salm 97 (98)

Għannu lill-Mulej għanja ġdida,

Għax għamel ħwejjeġ ta' l-għaġeb.

Ġibitlu r-rebħa l-leminija tiegħu,

u d-driegħ imqaddes tiegħu.                              

R/   Raw it-truf kollha ta' l-art is-salvazzjoni ta' Alla tagħna.

Għarraf il-Mulej is-salvazzjoni tiegħu,

f'għajnejn il-ġnus wera l-ġustizzja tiegħu.

Ftakar fit-tjieba u l-fedelta' tiegħu

mal-poplu ta' Iżrael.                                          

R/   Raw it-truf kollha ta' l-art is-salvazzjoni ta' Alla tagħna.

L-art kollha, minn tarf għall-ieħor,

rat is-salvazzjoni ta' Alla tagħna.

Għajtu bil-ferħ lill-Mulej fl-art kollha,

infexxu fil-hena, ifirħu u għannu!                      

R/   Raw it-truf kollha ta' l-art is-salvazzjoni ta' Alla tagħna.

Għannu lill-Mulej biċ-ċetra,

biċ-ċetra u bil-ħlewwa ta' l-għana,

bit-trombi u bid-daqq tat-trumbetti;

għajtu bil-ferħ quddiem il-Mulej is-sultan!          

R/   Raw it-truf kollha ta' l-art is-salvazzjoni ta' Alla tagħna.

Reading 2      

Hebrews 1:1-6

Brothers and sisters: In times past, God spoke in partial and various ways  to our ancestors through the prophets;  in these last days, he has spoken to us through the Son,  whom he made heir of all things and through whom  he created the universe, who is the refulgence of his glory, the very imprint of his being, and who sustains all things by his mighty word. When he had accomplished purification from sins, he took his seat at the right hand of the Majesty on high, as far superior to the angels as the name he has inherited is more excellent than theirs. For to which of the angels did God ever say: You are my son; this day I have begotten you? Or again: I will be a father to him, and he shall be a son to me? And again, when he leads the firstborn into the world, he says: Let all the angels of God worship him.

This is the Word of the Lord.

It-Tieni Lezzjoni

Bidu ta' l-Ittra lil-Lhud 1,1-6

Alla fl-imgħoddi kellem lil missirijietna ħafna drabi u b'ħafna manjieri permezz tal-profeti. Issa f'dan l-aħħar żmien, huwa kellimna permezz ta' Ibnu, li hu għamlu werriet ta' kollox , u li  bih ukoll għamel il-ħolqien.  Hu, l-Iben, li hu d-dija tal-glorja ta' Alla u x-xbieha ta' l-essenza tiegħu, u li jżomm  id-dinja kollha bil-kelma setgħana tiegħu, wara li naddafna minn dnubietna, qagħad  fuq il-lemin tal-kobor ta' alla fl-għoli tas-smewwiet, u b'hekk sar daqshekk aqwa mill-anġli daqs kemm ogħla minn tagħhom hu l-isem li kiseb. Għax lil min mill-anġli qatt qal Alla: "Inti ibni, jien llum nissiltek?" jew: "Jiena nkun missieru, u hu jkun ibni?" Imbagħad, hu u jdaħħal lil Ibnu l-Kbir fid-dinja, jgħid ukoll:  "Ħa jqimuh l-anġli kollha ta' Alla." Il-Kelma tal-Mulej

Gospel                       

John 1:1-18

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.  All things came to be through him, and without him nothing came to be. What came to be through him was life, and this life was the light of the human race; the light shines  in the darkness, and the darkness has not overcome it. A man named John was sent from God. He came for testimony, to testify to the light,  so that all might believe through him. He was not the light, but came to testify to the light. The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came to be through him, but the world did not know him. He came to what was his own, but his own people did not accept him. But to those who did accept him he gave power to become children  of God,  to those who believe in his name,  who were born not by natural generation  nor by human choice nor by a man’s decision  but of God. And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son, full of grace and truth. John testified to him and cried out, saying, “This was he of whom I said,  ‘The one who is coming after me ranks ahead of me  because he existed before me.’” From his fullness we have all received, grace in place of grace, because while the law was given through Moses, grace and truth came through Jesus Christ. No one has ever seen God. The only Son, God, who is at the Father’s side,  has revealed him. This is the Word of the Lord.

L-Evanġelju

Bidu ta' l-Evanġelju skond San Ġwann 1, 1-18

Fil-bidu kien il-Verb, u l-Verb kien ma' Alla, u l-Verb kien Alla. Hu kien fil-bidu ma' Alla. Kollox bih sar, u xejn ma sar mingħajru; kull ma sar kellu l-ħajja fih, u l-ħajja kienet id-dawl tal-bnedmin. Id-dawl jiddi fid-dlam, imma d-dlam ma għelbux. Kien hemm raġel mibgħut minn Alla, jismu Ġwanni. Dan ġie bħala xhud, biex jixhed għad-dawl, biex bih kulħadd jemmen. Ġwanni ma kienx id-dawl, imma ġie biex jixhed għad-dawl, dak id-dawl veru lijdawal kull bniedem, huwa u ġej fid-dinja. Kien fid-dinja  u d-dinja ma għarfitux. Ġie f'daru,  u niesu ma laqgħuhx. Imma lil dawk li laqgħuh tahom is-setgħa li jsiru wlied Alla, dawk li jemmnu f'ismu, li twieldu mhux mid-demm, anqas mill-ġibda tal-ġisem, u anqas mir-rieda tal-bnedmin, iżda minn Alla. U l-Verb sar bniedem u għammar fostna, u aħna rajna l-glorja tiegħu, il-glorja li għandu mill-Misseir bħala Ibnu l-waħdieni, mimli bil-grazzja u l-verita'. Ġwanni ta xhieda fuqu meta għajjat u qal: "Dan hu li għalih għedtilkom: Jiġi warajja, imma hu aqwa minni,  għax kien minn qabli." Għax mill-milja tiegħu aħna lkoll ħadna, grazzja fuq grazzja. Alla ta' l-Liġi permezz a' Mose'  imma l-grazzja u l-verita' seħħu permezz a' Ġesu' Kristu. Lil Alla għadu ħadd ma rah: imma għarrafhulna l-Iben il-waħdieni ta' Alla,  li hu fi ħdan il-Missier. Il-Kelma tal-Mulej.

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COMMENTARY:

In Jesus, the Medium is Indeed the Message 

Fr. Thomas Rosica, CSB

The message of Christmas takes our breath away every year and continues to stagger the imagination: the Second Person of the Blessed Trinity, the only begotten Son of the Father, the eternal Word, our Creator wills to clothe himself in our nature, and to become man, our brother, one of us! God Himself lies in the manger, completely human, completely divine.  It is an awesome reality!

Divine Communication with Us

The second reading from the letter to the Hebrews for Christmas Mass during the Day [1:1-6] opens with a reflection on the climax of God's revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets.  But now in these last days [v 2] the final age, God's revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him God created the universe.   The once-humiliated and crucified Jesus has been declared God's Son, and this name shows his superiority to the angels.

Divine camping in our midst

John’s Prologue [1:1-18] states the main themes of the fourth gospel: life, light, truth, the world, testimony, and the preexistence of Jesus Christ, the incarnate Logos, who reveals God the Father. In origin, the Prologue was probably an early Christian hymn. Its closest parallel is in other Christological hymns, Col 1:15-20 and Philippians 2:6-11. It’s core is poetic in structure, with short phrases linked by "staircase parallelism," in which the last word of one phrase becomes the first word of the next.

“In the beginning” evokes the first words of the Old Testament (Genesis 1:1). The Word (Greek logos) combines God's dynamic, creative word (Genesis), personified pre-existent Wisdom as the instrument of God's creative activity (Proverbs), and the ultimate intelligibility of reality (Hellenistic philosophy).

The prologue climaxes with the announcement: “The Word became flesh and dwelt among us” [v 14] [in Greek literally: pitched his tent among us]. It’s a form of divine camping in our midst! This presence came about though the free love of God: “In this way the love of God was made manifest among us, that God sent his only Son into the world that we might live through him” [I John 4:9].  The Word is not simply a message that we can put into words.  In Jesus, the message and the messenger are united.  The medium is indeed the message!

God does not love at a distance

The Christmas message announces a new divine presence among us. Each day of our lives we seek the personal presence of those whom we care for and who care about us. We cannot imagine leaving friendship and love at a distance. Photographs, memories, letters, e-mails, text messages and phone calls are not enough. We want to enjoy the personal presence of those who fill our minds and let us live in their hearts. We live in God’s heart, and Christmas visibly brought among us the Son of God who cares infinitely for each of us. God did not want to live that love at a distance.

The high-point of Jesus’ self-communication

Every Eucharist proclaims, "God so loved the world that He gave His only Son, so that everyone who believes in Him may not perish but may have eternal life" [Jn 3:16].  Because the life of Christ is oriented towards others, the Church must share this life with the world. The Life of Christ is his gift to the Church that is meant to be the Church's gift to the world. In the Eucharist we don't only receive the life of Christ. Beholding this most precious gift, we are moved as well to worship and adore the Triune God.

God’s Communication Platform and Ours

The Word did not become an e-mail, an SMS or text message, or some kind of divine oracle uttered from some distant heaven long ago. Through Mary, the Word became flesh and pitched his tent among us. The Word became close to real people in real time.  Through the wonder and mystery of the Incarnation, the Word did not become a philosophy, a theory, or a concept to be discussed, debated, exegeted or pondered. But the Word became a person to be followed, enjoyed and loved!  Our redemption is found in the Child of Bethlehem.

God’s communication platform is the human person and Christmas inaugurates a completely new kind of real friendship with God.  Friendship in virtual spaces is quite different from real time friendship. True friendship depends on mutual revelations, and can only flourish within the boundaries of privacy and modesty. The distance and abstraction of our online friendships and online relationships can lead to a kind of systemic desensitization as a culture if we are not wise, prudent and attentive to these new realities. Along with the increase in online networking, there are increasing levels of reported loneliness. Certain questions arise from the phenomenon of Social Networking. What is it doing for us? What is it doing to us? What is it doing to our sense of social boundaries? To our sense of individuality? To our friendships? We expose everything, but are we feeling anything?

The great challenge in the era of Facebook and Twitter consists in presenting the profound message of Jesus and the teaching of the Church without being sidetracked by technology’s superficial aspects. An almost exclusive use of text and emails means that as a society we’re losing some of the ability to build interpersonal communication that’s necessary for living together and building a community. In using the media to evangelize and teach the masses, we must never lose sight of the need to reach and teach the individual as though he or she were the only person being addressed.

The enigma of the human condition

At Christmas, let us recall the words of Benedict XVI in his Apostolic Exhortation Verbum Domini #6:

“…Yet we would not yet sufficiently grasp the message of the Prologue of Saint John if we stopped at the fact that God enters into loving communion with us. In reality, the Word of God, through whom "all things were made" (Jn 1:3) and who "became flesh" (Jn 1:14), is the same Word who is "in the beginning" (Jn 1:1). If we realize that this is an allusion to the beginning of the book of Genesis (cf. Gen 1:1), we find ourselves faced with a beginning which is absolute and which speaks to us of the inner life of God.

“The Johannine Prologue makes us realize that the Logos is truly eternal, and from eternity is himself God. God was never without his Logos. The Word exists before creation. Consequently at the heart of the divine life there is communion, there is absolute gift. "God is love" (1 Jn 4:16), as the same the Apostle tells us elsewhere, thus pointing to "the Christian image of God and the resulting image of mankind and its destiny".  God makes himself known to us as a mystery of infinite love in which the Father eternally utters his Word in the Holy Spirit. Consequently the Word, who from the beginning is with God and is God, reveals God himself in the dialogue of love between the divine persons, and invites us to share in that love. Created in the image and likeness of the God who is love, we can thus understand ourselves only in accepting the Word and in docility to the work of the Holy Spirit. In the light of the revelation made by God's Word, the enigma of the human condition is definitively clarified.

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