Nazareth weekend with Little Brother Marc

So yes, we can say to God,

“The Kingdom, the Power and the Glory are yours”
on condition that we do not forget that his royalty is proclaimed in the writing on the cross, and recognised by a man condemned to death, the royalty of a Nazarene who gives his life when it seems that it is taken from him; that his power is that of the friend who begs for the renewed love of the one who has betrayed him (his betrayal was, precisely,
“I have nothing to do with this Nazarene” Matthew 26:71ff).

At Nazareth, it is not only the being of God that is clarified with a new light; it is also his action, his way of doing things.  He no longer presents himself as the one who saves “from outside”, “with a strong hand and arm outstretched”. The Bible always stressed this mysterious preference of God for the poor, the despised:

“When a poor man calls, the Lord hears!” (Psalm 34:6).
With Jesus at Nazareth, this preference is expressed in a new way: although he is still the one who “collects our tears in his bottle” (Psalm 56:8), it is “from within” by weeping them with us. “He took our infirmities on himself” (Matthew 8:17), the Gospel says, after the account of a series of cures; but he took them on, before all else, in his own flesh: “he was tested in every way that we are”, and “he is not ashamed to call us ‘brothers’ ” (Hebrews 4:15 and 2:11). It is the whole concrete nature of his life as a Nazarene (at Nazareth, on the roads and on the cross), everything that made him “like his brothers is every way” which made him
“a merciful high priest, capable of making the expiation for the sins of the people; it is because he suffered trials himself that he is able to bring help to those who are tried” (Hebrews 2:17)12,
not just help in the form of cures and miracles, but the radical help of transplanting into us the life of God.