“Come and see” (John 1:39).

1. When John testified that Jesus Christ is the “Lamb of God” before his two disciples, they followed Jesus. When Jesus saw them, he asked them, “What do you seek?” They replied, “Teacher, where are you staying?” He replied, “Come and see.”    Today, where do we see Christ? We see Him in every person in need, whether physically, spiritually, or morally. We see Him in every person who emulates Him. We see Him in the congregation at prayer. We see Him in the priest. We see Him in the seven sacraments of the Church. In all these visions, the Lord Jesus speaks to us, addressing our minds, our consciences, and our hearts. We must listen to Him.

2. I am pleased to welcome you all to this divine liturgy, in which we see the Lord Jesus as a sacrifice of redemption and spiritual food. May each of us listen to Him, for He is “the Word who speaks to every person in the world” (see John 1:9).
3. John’s disciples considered him a lamb among the wild wolves of their community, due to his meekness, sacrifice, austerity, and his call for the baptism of repentance, forgiveness of sins, and atonement for them (see Mark 1:2-6). When he saw Jesus walking, he said to his disciples, “Behold, the Lamb of God,” thus denying himself this title in the presence of the One who is the Lamb of God par excellence. This was his approach, which he declared one day to his disciples: “He must increase, but I must decrease. For he who comes from above is above all, and he who is of the earth is earthly and speaks from earthly” (John 3:30-31). Jesus is the Lamb of God par excellence for John the Baptist and for us.
4. John the Baptist called Jesus “the Lamb of God.” On the day of his baptism, he discovered that he was the holy, sinless Son of God, filled with the Holy Spirit. The image of the “Lamb of God” is taken from the Old Testament scriptures, particularly from the Book of Exodus (12:1-4) and the prophecy of Isaiah (15:13-15). It symbolizes the Redeemer of the human race, Jesus Christ; but at the same time, it is the fulfillment and completion of what it signifies. Christ is the new Passover Lamb, the suffering Servant of God who bears the sins of all people, atoning for them through His innocent suffering and death on the cross, and removing them with the mercy of the Father and the power of the Holy Spirit, who breathes divine life into us.   He is the new Passover Lamb in relation to the ancient Jewish Passover described in the Book of Exodus (12:1-14). The Apostle Paul will say of Him regarding His crucifixion and death: “For our Passover lamb has been sacrificed, that is, Christ” (1 Corinthians 5:7).

5. Jesus is known by personal experience: “Come and see” (John 1:39). With this invitation, He answered the question of the two disciples of the Baptist, who had followed Him upon hearing John’s testimony: “This is the Lamb of God.” They stayed with Him all day. When they returned, Andrew announced to Simon what had been revealed to them: “We have found the Messiah” (John 1:41). “The Lamb of God,” the awaited Messiah, of whom the prophets had written. The two disciples believed thanks to what they heard from the Apostle Paul: “Faith comes from what is heard, and what is heard comes from the word of God” (Romans 10:17). The first initiative comes from Christ, the Word of God speaking to every person (Saint Bernard): “What do you seek? Come and see.” This is the origin of the journey of faith. Upon hearing the words of the Baptist, they followed him, asking questions, and he asked them questions; they followed him, searching, and he was the one searching for them. This is our story with Christ (see Pope John Paul II’s message to young people of August 15, 1996, in preparation for the World Youth Days in Paris in 1997, entitled: “Teacher, where are you staying? Come and see.”) Simon, son of Jonah, was the pinnacle of his search. He wanted him to be his vicar at the head of the Church, the rock upon which it was built, thanks to his faith. When Simon came to Jesus, following the testimony of his brother Andrew, the Lord looked at him with a penetrating gaze that reached deep within him and said, “You are Simon, son of Jonah. You will be called Peter—”Petros in Greek, “and Kefa in Syriac” (John 1:42).
6. The Lebanese are delighted to hear the principles that His Excellency the President of the Republic, General Joseph Aoun, will follow, and the interest, welcome, and promises of support from heads of state to Lebanon and assist it in its economic, social, financial, and constructional advancement. They express their confidence in Prime Minister-designate Judge Nawaf Salam and wish him and His Excellency the President a speedy formation of a government.
7. In his inaugural speech, His Excellency the President promised, among other things, to practice positive neutrality, which reassured most citizens. He linked neutrality to “exporting the best Lebanese products, attracting tourists, and economic reform.” This means that, in addition to reviving national unity, it also ensures stability, prosperity, and economic growth. and contributes to world peace. Neutrality does not mean weakness, as evidenced by the strong global presence of neutral Switzerland on the political and economic scene. Positive neutrality is a necessity for Lebanon, based on the slogan of the National Pact, “Neither East nor West,” and on the principle that Lebanon is “neither a headquarters nor a stable place.” The language of geographical colonialism has been transformed into economic, social, cultural, and technological control. The third principle is, “Lebanon is not a country of dominance,” but rather more than a country; it is a message of freedom and Christian-Muslim coexistence,” according to Saint Pope John Paul II. In order for Lebanon to carry out this mission, and the mission of meeting cultures and religions, and to be a place of encounter and dialogue to defend the rights of peoples, it must be positively and actively neutral. Positive neutrality is a positivist political doctrine based on non-alignment with any of the conflicting blocs regionally and internationally, while adhering to just causes in the world, such as the right of peoples to freedom and independence, and the right of states to dispose of their national wealth. Neutrality is the foundation of the National Pact, not an alternative to it. It is the best way out for Lebanon from its political, social, and sectarian crises. The Lebanese Pact is a pact of neutrality. (See Mona Faisal Tohme: Neutrality in Lebanon: Necessity or Option, pp. 31-44.) 8. Let us pray, brothers and sisters, that we may live up to our baptismal promises, and that God may grant Lebanon lasting peace. And true and comprehensive, and by living together and supporting everyone in the advancement of the nation. We raise glory and thanks to Him, now and forever, Amen.