Despite the fact that we have now re-entered the ‘ordinary time’ of the liturgical year, there is something of a reluctance to leave the Christmas season behind. The first reading, just like last Sunday, is taken from the ‘songs of the servant’ in the book of Isaiah. This time we hear that the servant is to bring light and salvation ‘to the ends of the earth’. There is a clear echo here of the feast of the Epiphany and the people of the earth seeking the light of God. Furthermore, the gospel reading today is taken from the first chapter of John. We shall have to wait until next week to begin listening to the account of Jesus’ ministry found in the Gospel of Matthew, the gospel laid down to be read this year.

The Gospel of John, known also as the ‘Fourth Gospel’, contains in its first chapter the magnificent ‘prologue’, read at Christmas, which begins with the mighty words ‘In the beginning was the Word.’ There follows a portrayal of John the Baptist, which differs in many ways from his presentation in other gospels. As shown in today’s gospel, for this evangelist John the Baptist is above all a witness. There is no detailed presentation of the baptism of Christ. Rather, the Baptist proclaims the abiding presence of the Spirit with Jesus. This evangelist is not interested in the self-abasement of Jesus in accepting baptism from John, but focuses on the witness to Jesus given by the Baptist.

In this gospel reading John points out Jesus with the words: ‘There is the Lamb of God!’ These words recall the Passover lamb, slaughtered at the exodus from Egypt and year by year in the Jewish Passover feast. As the blood of the lamb was a sign of salvation for the Jews in Egypt, so the blood of Christ brings God’s salvation and freedom to those who accept him.  

The story of the magi carries with it an extraordinary richness. In it the evangelist teaches us about the mission of the Son of God. Jesus is ‘made manifest’ (epiphany = manifestation) as Messiah not only for his own people, but for those who come ‘from the east’, for all the peoples of the earth. At the same time this is the Messiah heralded by the prophets. The Scriptures are fulfilled.

This Messiah is born into danger, as the cruel tyrant, known to history as ‘Herod the Great’, is the first to threaten his life. The gift of myrrh alludes to the death he is to suffer. The presentation of gifts from the peoples of the world completes the Christmas scene. The magi represent the nations, but also the age-old quest among the peoples of the earth for true wisdom. This wisdom is found in Christ. 

Most of this gospel reading for the feast of Mary, Mother of God, the octave day of Christmas and the first day of the calendar year, has already been heard as the gospel for the Dawn Mass of Christmas Day. The final verse is added today. It is particularly appropriate, since this is the eighth day, the octave day, of Christmas.

But there is a more important reason why reading these verses today, one week after Christmas Day, is different. We are asked to focus on the role and on the behavior of Mary, the mother of the Messiah. This feast on the octave day of Christmas was instituted in the liturgical reforms of the Second Vatican Council. It replaces the feast of the Circumcision of our Lord. It is most appropriate that we should focus on Mary on this day.

The coming into a human life of the Son of God could only happen with the collaboration of this humble woman of Nazareth. God respects our human freedom. Mary was invited to work for God in this unique way. Her response to the invitation was a courageous and generous ‘yes’. Her fiat is a turning point in history for it enables the Son of God to become a human being. Her fiat is an example to all those who, like Mary, endeavor to do the will of God by following Jesus.

On this solemn feast we continue to commemorate the birth of Jesus. We acknowledge the consequences of this birth for us, as St Paul writes in the reading from the Letter to the Galatians: ‘at the appointed time God sent his Son, born of a woman’ in order to redeem us and offer us adoption as children of God. Our first reading, from the Book of Numbers, invokes God’s blessing on God’s people as the new year begins.

When the angels had gone from them into heaven, the shepherds said to one another, ‘Let us go to Bethlehem and see this thing that has happened which the Lord has made known to us.’ So they hurried away and found Mary and Joseph, and the baby lying in the manger. When they saw the child they repeated what they had been told about him, and everyone who heard it was astonished at what the shepherds had to say. As for Mary, she treasured all these things and pondered them in her heart. And the shepherds went back glorifying and praising God for all they had heard and seen; it was exactly as they had been told.

We are accustomed to call the words of the angel Gabriel to Mary ‘the annunciation’. This Sunday’s gospel reading perhaps ought to be called ‘the annunciation to Joseph’. Joseph is in fact the principal actor in the account of the birth of Jesus in the Gospel of Matthew. Like Mary, he too had to listen for the message of God. Like Mary, he too was invited to play his part in the working out of God’s mysterious plan that the Son of God should become man. This gospel reading, just like the annunciation to Mary in the Gospel of Luke, gives us the basis for our belief in the virginal conception of Jesus. Here we find an expression of this mystery in the words of the angel to Joseph: ‘she has conceived what is in her by the Holy Spirit’ (v.20). The Son of God is born among us in an utterly extraordinary way. The role of Mary as ‘virgin mother’ is quite unique, and Joseph has to go against his initial inclinations and make the decision to ‘take his wife to his home’ (verse 24).

In this reading we encounter the first of many verses which Matthew will quote from the Old Testament, declaring that they are ‘fulfilled’. The text read at this Mass from the prophet Isaiah speaks of God’s constant solidarity with the people. The fulfilment of this same text, which is announced by Matthew in the gospel reading, points to something even greater, the extraordinary intervention of God to bring the Son of God into the world.

Our gospel reading, like that of last Sunday, focuses on John the Baptist, but his ministry is now at an end. He is in prison, and martyrdom awaits him. Curiously, he seems to have doubts about Jesus being the Messiah. He who was so confident in proclaiming the one who was to come now seems confused. How can we explain John’s uncertainty?

A major feature of the preaching of John the Baptist was the coming of judgement. As we heard in last week’s gospel, John expected the Messiah to bring retribution, to separate the chaff from the wheat and to consign the chaff to fire. John must learn that the way of Jesus is different: he brings healing and life, and good news for all.

This gospel reading has a powerful message for us. If it was indeed difficult for John to come to terms with the gospel of mercy, it may well be difficult for us to come to terms with the extraordinary love of God, who offers forgiveness to all. The gospel challenges us to accept in our minds and hearts that the Son of God brings forgiveness, and that the only thing which can deny us salvation and eternal life is our own refusal to be forgiven and loved. The one who is least in the kingdom of heaven knows this, and is ‘greater than John.