When we talk about other people, what we say often reveals more about us than about the person of whom we speak. If we are kind and considerate, positive words that edify effortlessly and habitually emanate from us about others, but if we are ill-willed and bitter, chances are that our representation of others will be based on our inherent negative and bitter standards.

The book of Sirach, from where we have our first reading this weekend, firmly agrees with this line of thought. For Sirach, one’s speech presents a veritable and reliable basis for assessing their character. The inner person is often revealed as virtuous or vicious by external speech. The inspired author of the first reading admits that though speech could be deceptive and even capable of making the speaker appear better than he really is, this deception cannot be maintained indefinitely; words will eventually reveal one’s true character. Speech is the fruit that reveals how much care the tree of one’s life has received. People who dutifully appropriate to themselves the eternal nourishment provided by God’s word will habitually produce virtuous speech, while those who resisted or neglected Divine assistance and prompting will most likely radiate negativity, slander, vain discourse, and vicious speech.

It is quite normal to reciprocate acts of love, but there is a genuine reluctance for humans to love those who manifestly hate and do not wish one well. To love those who love you is a natural human instinctive reaction; loving your traducers, on the other hand, can only be a conscious and deliberate choice made at a usually huge cost that normal people are not readily willing to incur. A Christian is, however, not a “normal” person governed purely by instincts. He or she is a child of God, redeemed by the blood of the Lamb and called to be holy as “your heavenly Father is holy.” Love of all, including one’s haters, is therefore proper to the Christian since such a seemingly outlandish discipline only authenticates his discipleship.

In our world today, the normal description of a successful person would exclude undesirables like poverty, dependence of any kind, reliance on anyone other than self, and suffering. The successful person would have to be financially self-reliant, have numerous accomplishments, and be confident in their ability to do or get what they legitimately desire. The contemporary appreciation of success is diametrically opposed to Jesus’ teaching on blessedness. The first reading contrasts the life of the “Blessed” with that of the “Cursed.” The Cursed is defined by his trust in human beings, including self, and seeks strength in the flesh thereby turning his heart away from God. The consequence of his reliance on human counsel strength is that he is spiritually barren.

Two weekends ago, we reflected on the essential nature of the Word of God in our lives as Christians. Last Sunday, the travails of the prophet Jeremiah, the rejection of Jesus in His own city of Nazareth on account of their over familiarity with Him, and God’s assurance of perpetual companionship and protection for those persecuted for seeking righteousness was present to us for our reflection. The readings this weekend continue to extend to us the invitation to reflect upon the Word of God. In the first reading, the prophet Isaiah, after beholding God’s glory, felt grossly inadequate and incompetent to be the bearer of God’s Word on account of his “unclean lips,” but having being purged of sin he responded to the Lord’s call to preach His Word thus: “Here I am, send me.”

In many ways, the prophet Jeremiah is a prototype of the person and mission of Jesus Christ. Like Jesus, Jeremiah was divinely designated prophet even before he was born: he confronted the evil and vice of the religious and political leaders of his time, plus his message was rejected and he was persecuted for seeking the right relationship with God. Jeremiah’s travails and Jewish antagonism against the person and mission of Christ reminds us that the quest to be perfect will inevitably lead to conflict with others who are not comfortable with that quest. Thus, every Christian should expect persecution from agents of unrighteousness.

In verse 63 of the sixth chapter of St. John’s Gospel, Jesus told His disciples “the words I have spoken to you are Spirit and Life.” This assertion forms the basis of the response to the Psalm at the Liturgy today and provides the theme that runs across the Readings. This response: “Your words, Lord, are Spirit and Life” strongly suggests the primacy of place the Word of God ought to occupy in the life of every Christian. The Word of God is Spirit and Life because it empowers, animates, influences and radically transforms any person who sincerely immerses themselves in it.

On the very first day of the year, the Church celebrated the Solemnity of Mary, the Mother of God. Apart from reflecting on her virtues, we were encouraged to humbly seek her unfailing maternal intercession for our world and for our individual selves. Two Sundays later, the Gospel presents to us how effective her maternal intercession can be, even when it is unsolicited.

The Feast of the Baptism of the Lord effectively brings to a close the liturgical season of Christmas and gives way to the very rich period of “Ordinary Time” within the Liturgical calendar for Christ Himself, His baptism marked the beginning of His public ministry. He would continue from where His precursor was and effect the establishment of the reign of God on earth.

The Epiphany of our Lord Jesus Christ is the self manifestation of Christ to the Gentiles as represented by the Magi. The Gospel of Matthew tells us that when Christ was born, wise men from the East, led by a guiding star, decided to journey to Israel bearing gifts for the newborn King. When they arrived at Jerusalem, capital of the southern kingdom, they decided to inquire with Herod, King of Judea, where precisely Christ was expected to be born.

The Gospel of St. Luke presents for our reflection the story of the finding of the child Jesus (at that time, 12-years old) among Jewish teachers in the Temple after missing for three days. We are offered the example of the foster fatherhood of Joseph, the silent protector and responsible provider of the family and faithful husband of Mary. We see the loving, generous and caring motherhood of Mary, the trusting wife of Joseph. The young are in a special way presented with the exemplary obedience of Jesus who returned with His parents to their home in Nazareth where He (although Divine) lived under their human authority.

We have arrived at the Fourth Sunday of Advent, the last Sunday before we celebrate the Solemnity of the Lord’s Nativity. The Church invites us to bring to a climax our spiritual preparation for the celebration of Christmas. What better way is there to prepare than learning from Mary’s example of selflessness and practical charity.

We celebrate this weekend, the third Sunday of Advent, which is designated Gaudete (Rejoice) Sunday. The Church invites all her children to rejoice and be glad because our salvation is near. The first and second readings reflect this theme of joy and gladness in anticipatory celebration of Christ’s arrival. In the first reading, the prophet Zephaniah invites Jerusalem and her inhabitants to rejoice because God, the King of Israel, is in her midst to remove judgement against her and instead renew her in His love. St. Paul repeatedly exhorts the Philippians to rejoice and have no anxiety because the Lord is near. We are privileged to be invited to experience today a foretaste of the joy and gladness that Christ brings at Christmas and ultimately at His second coming.

At a time when Israel was in exile and Jerusalem was a desolate wasteland as a consequence of the Babylonian siege and conquest, God sent the Prophet Baruch to prophesy a message of hope to the people of Israel on the brink of national despair. They sadly watched Jerusalem under siege, conquered and destroyed with its inhabitants taken as captives into exile and the remnants left in a city that had lost all its former glory. Baruch spoke words of comfort and hope, as well as a promise of restoration to personified Jerusalem and its inhabitants. The prophet urged Jerusalem to discard her garments of grief, replacing them with the splendor of glory from God, for its exiled children shall return at the Word of the Holy One. They were led away from Jerusalem on foot. God shall return them borne aloft in glory as on royal thrones.