The Baptist previously prepared his mission as a prophet for years, when he was in the silence of the steppe desert of the Jordan Valley in prayer outside the bustle of Jerusalem, in austerity, in humility, far from the political-religious discussions of the time, without claiming to He does not claim to be a Pharisee, publican or chief publican. He could have claimed any of these important religious or political positions at the time, but he defied his time by letting divine providence show him the path of the desert, of solitude in the steppe, because being a prophet was his destiny.

That is why Juan Bautista will have the ability to distinguish good from evil, mediocrity from spiritual elegance, and will have the ability not only to speak without mincing words, but even to sing the truths without mincing words to those who The ambiguity and corruption that allows you to take advantage of others from the position you have are seen tangled or entangled between privileged positions. In fact, this Sunday's Gospel tells us of three groups of people who went to consult John, considering him a prophet, or perhaps the Messiah. The crowd goes to him (Lc 3,10), a group of tax collectors and a group of soldiers.

John questioned the people, the crowd that had come to the banks of the Jordan in the desert, he exhorted them according to v. 18 of chap. 3, not to say rebuked, calling them a "breed of vipers" (Lk 3,7) that is, people who already carry poison in their blood, because they lived off their income, that is:"they believe that because they are Abraham's race they will avoid the Imminent Wrath... bear fruit worthy of conversion" he told them, that's why the crowd asked him "what should we do?" (Lk 3,10). And to these crowds he speaks clearly, no little flowers, it is a committed and supportive discourse on the one hand, but it goes, precisely as an antidote, to the poison they carry in their blood: hoarding. In fact this message is not far from us, John tells them: "Whoever has two tunics, give one to those who do not have. Whoever has to eat, do the same" (Lk 3,11).

The poison that we carry in our blood is that of this society of the s. XXI in which we live called "consumerist". From all sides we are bombarded with advertising and many companies and the people in charge use us as buying and selling instruments to enrich themselves by taking advantage of our deepest desires. Have, have, have... why not have two or four while I can. And how difficult it is to get rid of what we own, even if it is old, because our work cost us. And we can give away the old 'with a great spirit of generosity', because it makes us feel great, but we only share the old or what is left over to the maximum. And well, that's something, because of two tunics giving one, we would start to check it even at the seams to give the worst, hehe. But well, it is part of the poison of this society that was infected by the voice of the devil that also exhorts us with its subtleties.

According to the gospel of Luke, John exhorted the people (in Greek parakalón παρακαλῶν) Lc 3,18. This verb has several meanings, it can be translated depending on the context as beg, invite, exhort, console. It is a word with an insistent closeness that tries to influence the will of the person without forcing it, for this reason the Greek translated this verb exhort from Latin, in Spanish exhort,to incite someone with words to do or stop doing something. But Juan exhorted even scolding, because he could not allow the people to live deceiving themselves, and maintaining such disparate social classes. The tunic and food are essential goods to live, there cannot be social classes in Israel in the minimum required to cover themselves and to survive. In the minimum, everyone must have at least the minimum. What to make of our two, three, five tunics and three meals a day that we have, in addition to the Mexican snacks that drive us crazy to boot? Is there something I can do now to share my assets with the unprotected, in solidarity? In what way can I collaborate from what I have and possess so that the world in which I move becomes more just and supportive in the style of the Kingdom of God announced by the Baptist?

But the speech becomes even more tenacious, the exhortation more concrete, because he is also visited by a group of tax collectors. The publicans were those who, like Zacchaeus, collected taxes for Rome, the great empire that had invaded the territory militarily. They were Jews who were obviously well liked by the Romans, because they provided them with the town's taxes; they had to give the predetermined quota to the Romans but there was no control, like a SAT in Mexico (Servicio de Administración Tributaria), therefore, tax collectors sometimes not only tried to win the favor of the Romans but also took advantage of their position to incur injustices, they kept a percentage of the proceeds, as a salary, returning what was stipulated to the Roman government.

For this reason, they had the possibility of extorting the Jews, as long as they returned the tax.to “legal” to Rome. And, logically, the amount of money they could steal was left to human criteria - always corrupt, given the circumstances. And because of that, they were considered sinners. In fact, Zacchaeus enjoyed an even more privileged favorable position since he was head of the tax collectors and exactly as Lc 19 says, very rich, obviously, not only did he collect more taxes but he also collected taxes from the tax collectors who in turn had to pay something like 'right of flat'... in short, it was a society in nothing similar to our current society. The Jewish people considered them traitors and therefore public sinners.

Juan did not want to get along with the public political power of his time, because he did not intend to be a publican to enrich himself by collecting taxes and taking his cut, no, he decided to be a prophet and set limits for those who without conscience go for more. This group that approaches the bank of the Jordan asks him: "What should we do?" and Juan answered them: "Do not demand anything more than what has been fixed." Do you want us to translate it into Mexican? "Don't fuck", you will forgive the rude word, which by the way has been in the real dictionary of the Spanish language for a long time and not as an idiom but as a word that especially referred to a group of Spanish gypsies who came from the India and were famous for being thieves and raptors skilled in robbery (the action of a thief or someone who seriously defrauds someone).

Chingar has become one of the characteristic words of the Mexican people, although it is used throughout Latin America and the US, although with different meanings. For the Mexican people, the word depending on the context can be used positively ("they were good chingones" that is, the maximum) or "they fucked me" (they ran over and harassed their own rights even with outrages).

Juan Bautista, if he were a Mexican, would invite all Mexicans to stop being... each other. I wish this verb would disappear from our language and with it all that reality that unfortunately continues to haunt us to this day. This is the greatest evil that, in my opinion, we have had in Mexico for 500 years. Chingar was born and was recreated with the union of several words -the caló of the Spanish gypsies, African words that arrived with the slaves that the Spaniards themselves brought and with which they referred to the even physical abuse that was proffered to them, etc.-. With the arrival of some Spaniards, obviously not all, who did not let up their ambition, creating royalties and using the Indians as instruments for their greatest benefit and wealth. Although they were legally annulled a few years later, the way of life was maintained without respite.

, who were the ones who earned the appreciation of the people through their teachings; He does not pretend to be a priest without fear and in absolute freedom he not only preaches that the way of the Lord must be prepared, but he detects where no one wants to see what you should change to prepare your own life to receive salvation.

The rooster doesn't have time to sing to him, rather he would even sing to the rooster. The gospel of this Sunday is Lk 3,10-18, but a little earlier, he tells us that John was traveling through the entire region of the Jordan River, which begins in a region to the north of Israel, the upper Galilee, called Bañas, he arrives to the sea of tiberias and then it continues all the way through the Jordan trench until it empties into the dead sea. He toured the entire Jordan region preaching a baptism of conversion. This conversion baptism was to forgive sins because this is the true preparation to be able to see God's salvation, as the evangelist Luke told us in last Sunday's gospel.

But don't think that John the Baptist was entirely diplomatic... not at all! Verse 7 of Lk 3 tells us that the crowds of people who came to the Jordan to receive forgiveness of sins, the i for through conversion baptism zara p sings her truths to the same crowd