HOLY TRINITY: Ex 34:4b-6, 8-9; II Cor 13:11-13; Jn 3:16-18

The mystery of the Most Holy Trinity is a basic doctrine of Faith in Christianity, understandable not with our heads but with our hearts. It teaches us that there are three distinct Persons in one God, sharing the same Divine Nature, co-equal and co-eternal. Our mind cannot grasp this doctrine which teaches that 1+1+1 = 1 and not 3. But we believe in this Mystery because Jesus, Who is God, taught it clearly, the Evangelists recorded it, the Fathers of the Church tried to explain it, and the Councils of Nicaea and Constantinople defined it as a dogma of Christian Faith.

There are only vague and hidden references to the Trinity in the Old Testament. But the New Testament gives clear teachings on the Holy Trinity.

1) At the Annunciation, God the Father sends His angel to Mary, God the Holy Spirit comes upon her, the Power of the Most High overshadows her, and God the Son becomes Incarnate in her womb.

2) At the baptism of Jesus, when the Son receives baptism from John the Baptist, the Father’s Voice is heard, and the Holy Spirit appears as a Dove and descends upon Jesus.

3) At the Ascension, Jesus gives the missionary command to his disciples to baptize those who believe, in the NAME of the Father and of the Son and of the Holy Spirit.

Indicating this basic belief in the trinity, All prayers in the Church begin in the Name of the Holy Trinity and end glorifying the Trinity. 2) All Sacraments are administered in the name of the Holy Trinity. 3) We bless ourselves, and the priest blesses us, in the Name of the Holy Trinity.

There are some today who would not be unhappy to leave the Trinity to one side, to be able to dialogue better with Jews and Muslims, who profess faith in a unitarian God who is rigidly one. Jesus himself said, believe in God, and believe also in ME. So, believing in a unitarian God is not sufficient. Belief in the trinitarian God is the most sensible one.  

The Trinitarian doctrine says that the Father, Son and the Holy Spirit are different from each other yet one God. Just think of one molecule of water (H2O) that is composed of two Hydrogen atoms and one Oxygen atom. Hydrogen is not Oxygen, nor oxygen same as hydrogen. But when they come together it becomes one molecule of water. Same way Father is not the Son nor the Son the Father or the Holy Spirit. But all the three are one God.

We profess that the Son and the Holy Spirit proceed from the Father: This we can think of as light and heat two different things coming from one source: a flame. But all the three are different things, not one thing. Flame is not heat, heat is not light and vice versa. The same way Father is not the Son, not the Son the Holy Spirit or the Father. The one divine nature exists fully and simultaneously in three divine Persons, the Father, the Son, and the Holy Spirit.

Christians believe that God is triune because they believe that God is love! It is the revelation of God as love, made by Jesus, which obliges us to admit the Trinity. It is not a human invention. There is no love for the void, no love that is not directed to someone. So, we must ask: who does God love to be defined as love? A first answer might be: He loves mankind. But we have not existed for more than some millions of years, no more. And before then, who did God love? He could not in fact have begun to be love at a certain point in time, because God cannot change.

Who did God love, to be able to define himself as love, before the world or human beings existed? We cannot say that he loved himself because to love oneself is not love, but egoism or, as psychologists say, narcissism.

Here is the answer of Christian revelation. God is love in himself, before time, because he has always had in himself a Son, the word, whom he loves with an infinite love, that is, in the Holy Spirit. In all love there are always three realities or subjects: one who loves, one who is loved, and the love that unites them.

As one of the saints said, If God is LOVE he HAS to be two. Because love has to go out of oneself to another. If God is joy he has to be three. Joy is what originates when two people share love each other. Just like when a loving couple share their love, a new child is born. So, Trinitarian concept of God is the most sensible one. Only a trinitarian God can be present in Heaven and here on earth at the same time and be one God. Allah is present only in heaven, not here.

The God of Christian revelation is one and triune because he is communion of love. Theology has made use of the term "nature" or "substance" to indicate unity in God, and of the term "person" to indicate the distinction.

The message of today’s gospel reading is, ‘God loved the world so much that he gave his only Son, so that everyone who believes in him may not be lost but may have eternal life’. The gospel reading doesn’t just speak of God’s love for a particular people, but of God’s love for the world, for all humanity, the whole created world. God looks upon the world as one entity, all of which he passionately loves.

To draw us into God’s life of love, eternal life, God not only sent us his Son, God also sent us the Holy Spirit through his Son. Jesus came among us to pour this divine love into our lives. Saint Paul expresses this wonderful truth very simply in one of his letters, ‘God’s love has been poured into our hearts through the Holy Spirit that has been given to us’. If Jesus shows God to be God with us and God for us, the Holy Spirit shows God to be God within us. The more we open ourselves up to the gift of the Holy Spirit and the more we are filled with this Spirit of God’s love, the more we will be drawn into God’s own life, which is a life of love. Because the love within God is not closed in on itself but is a love for the world, the Holy Spirit of God’s love in our lives will inspire us with a love for the world. The Spirit of God’s love within us is a love that embraces all humanity and all creation. This Spirit of God’s love will move us to draw people together. It will inspire us to be bridge builders and peacemakers, builders of communities that are characterized by great diversity, where everyone is treated with equal dignity and respect. That is why, in the blessing at the end of today’s second reading, Saint Paul refers to the fellowship or the communion of the Holy Spirit.

God’s love poured into our hearts through the Holy Spirit creates communion. This is a vital task in an increasingly divided world. The life of God is a communion of love and God desires humanity to be a communion of love, a reflection of God’s life.

The life of the Trinity is reflected where people in our parishes give of themselves to bring together in community those who would otherwise live isolated and lonely lives.

Today’s feast is not, therefore, just about God. It is very much about ourselves and how we are all called to live.

May the Holy Trinity who lives within us and outside of us, who engulfs us and penetrates us and all our thoughts, give us the grace to live a trinitarian life reaching out to others in love, peace and joy. 

 Pentecost: Acts 2:1-11; I Cor 12:3b-7, 12-13; Jn 20:19-23

 

Today’s Gospel opens in a scene that feels strikingly familiar: a room with locked doors.

The disciples are not simply being cautious; they are paralyzed by fear. The one they followed, trusted, and loved has been executed, and they are certain they could be next. So, they hide. They shut the doors. They withdraw from the world.

But that locked room is not just a detail from the past. It is a mirror held up to our own lives.

How often do we lock the doors of our hearts? We lock them because of past wounds, promising ourselves that no one will hurt us again. We lock them because of shame, hiding behind carefully constructed appearances. We lock them because of uncertainty, afraid to step forward into change. We build walls to keep danger out, but in doing so, we often trap ourselves inside.

It is precisely into that locked space that Jesus comes.

He does not wait for the doors to be opened. He does not stand outside until they are ready. He enters directly into their fear. And his first word is not accusation or disappointment. He does not ask, “Where were you?” or “Why did you fail me?” Instead, he says, “Peace be with you.”

This is not a casual greeting. It is a creative word. Just as God spoke into the darkness at the beginning of creation, Jesus now speaks into the chaos of fear and brings forth peace. He shows them his hands and his side—not to shame them, but to reveal that even the wounds of the cross have been transformed. What once signified defeat now proclaims victory.

Then comes a moment of profound significance: Jesus breathes on them.

This gesture takes us back to the very beginning, when God formed humanity from the dust and breathed life into it. Now, in this upper room, Jesus inaugurates a new creation. The old world marked by sin, fear, and death is giving way to a new life animated by the Holy Spirit. The breath of God is no longer distant; it is given directly to the Church.

This breath is not meant to remain in that room. Immediately, Jesus gives a mission: “As the Father has sent me, so I send you.” He sends them not to condemn, but to reconcile. He entrusts them with the ministry of mercy: “Whose sins you forgive are forgiven them.”

The Spirit is given so that what was locked may be opened. Where there was fear, there may be courage. Where there was division, there may be communion. Where there was sin, there may be forgiveness.

St. Paul writes about the different aspect of the Spirit’s work in a Christian’s life. He says, you are God’s temple and that God’s Spirit dwells in you (I Cor 3:16).  It is the Holy Spirit who develops our intimacy with God.  “God has sent the Spirit of His Son into our hearts crying, ‘Abba!‘ (‘Father!’)” (Gal 4:6).  “God’s love has been poured into our hearts by the Holy Spirit Who has been given to us” (Rom 5:5). “No one can say, ‘Jesus is Lord,’ except by the Holy Spirit” (I Cor 12:3).  Moreover, we know that it is the Holy Spirit Who teaches us to pray (Rom 8:26).  By the power of the Spirit, we also know the Lord Jesus through His Church.  

The early Christian community in Corinth faced some disorder. They had received many spiritual gifts, but instead of building unity, those gifts became a source of competition and division. People began to rank themselves, deciding who was more important, more spiritual, more valuable.

Into that confusion, St. Paul speaks a word that is just as necessary today: “There are different gifts, but the same Spirit.” If you have faith—however small, however quiet—the Spirit is already alive in you. Your worth is not determined by visibility, talent, or recognition. Your worth is rooted in belonging to Christ.

From that shared foundation, God creates diversity. Paul describes it beautifully: different gifts, but the same Spirit; different ministries, but the same Lord; different works, but the same God accomplishing all of them.

God is not a manufacturer producing identical parts. He is an artist who delights in variety. The differences among us are not flaws to be corrected; they are part of God’s design.

But Paul adds an essential truth: each gift is given for the common good. A spiritual gift is not a personal possession to be admired; it is a grace meant to be shared. If you are given a gift, it is because someone else needs it. And if it is withheld—whether out of fear, insecurity, or pride—the whole body suffers.

This is why Paul turns to the image of the body. “As a body is one though it has many parts… so also Christ.” Every part is necessary. No part can say to another, “I do not need you.” In Christ, there is no hierarchy of dignity. All are baptized into one body, all are given to drink of the same Spirit. This vision was revolutionary in Paul’s time, in a world divided by class, status, and power. It remains just as challenging today. The Church is meant to be a living sign of unity—a place where differences do not divide but enrich, where each person is recognized as essential. So, on this Pentecost, we are invited to examine both the locked doors of our hearts and the comparisons that divide us.

Today is a great day to ask the Holy Spirit to rekindle in us the spirit of new life and enthusiasm, the fire of God’s love.  Let’s close with the short little prayer of Saint John Henry Cardinal Newman to the Holy Spirit.

“Come Holy Spirit
Make our ears to hear
Make our eyes to see
Make our mouths to speak
Make our hearts to seek
Make our hands to reach out
And touch the world with your love.  AMEN.”   

 ASCENSION: Acts 1:1-11; Eph 1:17-23; Mt 28:16-20

 

A little boy returned home from Sunday School and seemed very concerned. His mother asked him what was wrong, and he said, "The teacher told us today that Jesus is sitting on the right hand of God."

His mother smiled and said, "Yes, that’s right. But why does that upset you?"

The boy looked at her with wide eyes and asked, "Well, if Jesus is sitting on His right hand, then how does God get any work done?"

We profess every Sunday in our creed that Jesus ascended to heaven and is seated at the right hand of God the Father. Today we celebrate that Solemn event of faith.

The Ascension is the culmination of Jesus’ earthly ministry—his “mission accomplished”—but it is not a conclusion. Christ, now seated at the right hand of the Father, continues to guide the unfolding plan of salvation through the Holy Spirit.

The phrase “seated at the right hand of the Father” signifies authority and sovereignty. As the Catechism reminds us, this fulfills the vision of the prophet Daniel: a kingdom that is everlasting, embracing all peoples and nations (CCC #664). The Ascension, therefore, assures us that Christ reigns even now, beyond the limits of time and space.

In the reading of the gospel, we would expect to hear the account of the Ascension in the gospel. But this account is missing from St Matthew’s gospel which ends with our Lord summoning His disciples to an unnamed mountain in Galilee where He commissions them to “make disciples of all the nations; baptise them in the name of the Father and of the Son and of the Holy Spirit, and teach them to observe all the commands” that He had given them. Both content and location differ sharply from Luke’s account of the Ascension which takes place on the Mount of Olives, just outside Jerusalem. This seeming discrepancy has less to do with a contradiction or an error than it must possibly do with two different events. The Great Commission, as many would call the episode described in today’s passage, would have taken place on a hill or a “mountain in Galilee, whereas the Ascension as described in the gospel of St Luke and the Acts of the Apostles, took place outside Jerusalem on the Mount of Olives.

Scholars and theologians suggest several reasons why Matthew chose to end his gospel this way instead of referring to the Ascension as do St Luke and the longer ending of St Mark’s gospel.

In Matthew’s Gospel, the evangelist begins with Jesus being called "Emmanuel" (God with us) and the gospel then ends with the Lord’s promise "I am with you always" which form a pair of literary bookends  emphasising that the Lord remains spiritually present with His Church despite His physical departure. The Ascension marks the completion of the Lord’s earthly mission. He came to teach, to heal, to suffer, die and rise again. After His resurrection, His final act was to return to the Father. This signals that His saving work was done. Mission accomplished! Yes and no. Although His work of salvation is complete and He is no longer present with us physically until His return in glory at the end of the ages, He continues to remain with us sacramentally through the Eucharist and continues to act in and through His Church, His Mystical Body on earth - teaching us, guiding us, and sanctifying us.

Hence, even though He is ascended, He is not absent. In fact, His presence has become all the more pervading through us, the Church and the Sacraments.

Finally, today’s feast is not just about a recollection of the story of how the Lord ascended to heaven, which is a nice thing to know, nor that we have been entrusted with a mission, which is something challenging if we truly grasped it. Today’s feast also provides us with the ultimate reason for our hope. Through our Lord’s Ascension, we know for certain that the gates of heaven are opened and He awaits to welcome us to stand before His seat of glory, where He is seated at the right hand of the Father. But His exaltation is also “our exaltation” (collect for the Vigil Mass). As the collect for the Mass of the Day tells us, His Ascension “is not to distance Himself from our lowly state but, that we, His members, might be confident of following where He, our Head and Founder, has gone before.”

As we celebrate this feast, let us ask for the grace of the Holy Spirit to strengthen us in our mission. May our lives become a living proclamation of Christ’s love, so that others, seeing our faith in action, may come to know that the Lord who ascended into heaven is still with us, guiding and sustaining us every day.

 

 EASTER VI [A]: Acts 8:5-8, 14-17, I Pt 3:15-18, Jn 14:15-21

The Promise in the Dark

Brothers and sisters, of all the things Jesus says in the entire Gospel, these six words may be the most tender: “I will not leave you orphans.”

Today, as we draw ever closer to Pentecost, the Church invites us to sit with that promise. It is not a historical footnote or a sentiment from a dead teacher. It is a living word addressed to us, right now, in whatever "orphaning" we may be carrying. Whether we are facing the loss of a loved one, the silence of a broken relationship, or the spiritual desert of feeling abandoned by God, the Risen Christ stands before us with a singular vow: You are not alone.

The Border-Crossing Spirit

In the first reading from the Acts of the Apostles, we see what this promise looks like in action. We see the Holy Spirit moving like a wildfire—unpredictable, unstoppable, and crossing boundaries that human beings had spent centuries building.

The story begins with Philip going to Samaria. To a first-century Jew, Samaria was "out of left field"—a land of religious rivals and historical enemies. It was a place you bypassed, not a place you blessed. Yet, Philip doesn’t go there to argue; he goes there to proclaim the Christ.

The result is startling: “There was great joy in that city.” It is a fascinating detail. This joy didn’t come from a change in political status or a sudden influx of wealth. It came because the people were "cured" and "unclean spirits" were driven out. Joy is the primary symptom of God’s presence. If our faith isn't producing joy—even in the midst of "Samaria-like" challenges—we must ask ourselves if we have truly let the Spirit in.

The Samaritans had been baptized, but the Holy Spirit “had not yet fallen upon any of them.” This necessitated the arrival of Peter and John. When they laid hands on the new believers, they received the Holy Spirit. This "laying on of hands"—what we recognize today in the Sacrament of Confirmation—is the "fire" that empowers the Christian life. It is the difference between having a car and having the fuel to actually drive it. By sending the "heavy hitters" from Jerusalem to Samaria, the early Church made a radical statement: there is no "us" and "them" in the Kingdom of God. The Spirit is the Great Unifier; He doesn't erase our differences, but He makes them secondary to our shared life in Christ.

Love as an Action

Turning to the Gospel of John, Jesus provides the "nitty gritty" of how this relationship with God works. He begins with a challenging premise: “If you love me, you will keep my commandments.”

In our modern world, we often treat love as a fleeting feeling or a chemical reaction—the "spark." But for Jesus, love is a verb. It is measured by our alignment with His will. He isn't setting a trap or a "loyalty test"; He is explaining the mechanics of relationship. We cannot claim to love the Artist while intentionally destroying the Artwork. To love Jesus is to value what He values: mercy, justice, and sacrificial service.

The Advocate in the Trenches

Jesus knows that keeping His commandments is impossible by human strength alone. We cannot "measure twice and cut once" in the spiritual life without guidance. This is why He promises the Advocate.

The Greek word Parakletos literally means "one called to the side of." It refers to a legal advocate or a Comforter. Jesus is essentially saying, "I am leaving, but I am sending you a Helper who will never leave." The world cannot see Him because the world seeks tangible proof and immediate results. But the believer knows Him. The Spirit is known not through a telescope, but through the "quiet whisper" of conscience and the "fire" of charity.

Through the Holy Spirit, Jesus returns to us in a way that is more intimate than His physical presence. When He was on earth, He could only be in one place at one time. Through the Spirit, He resides within every believer simultaneously. This is the goal of the Christian life: not just to "follow" Jesus like a student follows a teacher, but to be in Him. This "indwelling" means that when you suffer, He suffers with you; when you love, He loves through you.

A Mother’s Mirror

Today we also celebrate Mother’s Day, and these readings speak to this vocation with a depth that goes beyond greeting cards.

Jesus says, "I will not leave you orphans." A mother’s deepest instinct—that bone-deep refusal to abandon her child—is one of the clearest human images of this divine promise. A mother who sits with a sick child through the night, who calls just to hear your voice, or who loves you even when you are not particularly lovable, is imaging the God who promises never to leave.

The Holy Spirit is sometimes spoken of in the Christian tradition using nurturing, life-giving imagery—hovering over the waters, drawing forth life. The Spirit who remains with us and teaches us from within is a love familiar to anyone who has known a mother’s presence. Today we give thanks for our mothers—those still with us and those who now see God face to face. We pray especially for those for whom this day is "tender": the grieving, the estranged, and the longing. We ask that the God who promises never to orphan us would hold them close today.

This week, when things feel uncertain or lonely, return to that single promise: I will not leave you orphans. Let it land. Let it be true. And then, let it change how we treat the people around us. The God who refuses to abandon us asks us to extend that same refusal to one another.

To every mother here: thank you for the ways, perfect and imperfect, that you have embodied that promise. And to everyone here: you are not an orphan. You are claimed. You are accompanied. You are loved—not as the world loves, but as only God can.

Amen

 

 EASTER V [A]: Acts 6:1-7, 1Pt 2:4-9, Jn 14:1-12

I. The Growing Pains of a Living Body

The readings for this Fifth Sunday of Easter provide a masterclass in the evolution of the Church. We often look back at the "early Church" with rose-colored glasses, imagining a period of perfect, unbroken harmony. However, the first reading from the Acts of the Apostles (6:1–7) offers a more grounded reality. The Church was a living, breathing, and multicultural organism, and like any growing body, it experienced growing pains.

The tension between the Hellenists and the Hebrews was a crossroads for the faith. This wasn't just a dispute over food; it was a crisis of inclusion. The Greek-speaking widows were being overlooked. In this moment, the Apostles demonstrated a divine wisdom that remains the gold standard for leadership. They realized that they could not do everything. To preserve the "ministry of the Word," they had to empower others for the "ministry of the table."

By calling the community to choose seven men—the first deacons—the Apostles taught us that the Church is at its best when responsibility is shared. The Church is not a theatre where the clergy perform and the laity watch; it is a workshop where every baptized soul has a tool in hand. When the Seven were ordained, the result was not a diluted mission, but an accelerated one: "the number of disciples increased greatly." Today, this serves as a reminder that our parishes flourish only when we stop asking, "What is the priest doing for me?" and start asking, "What is the Spirit doing through me?"

II. Built on the Living Stone

If Acts shows us the structure of the Church, the second reading from 1 Peter 2:4-9 shows us its substance. Peter uses the imagery of architecture to describe our spiritual identity. He calls us "living stones" being built into a "spiritual house."

This is a profound metaphor. A stone by itself is just a rock—heavy, cold, and stationary. But when it is shaped by the Master Builder and fitted against other stones, it becomes part of a cathedral. Christ is the "Cornerstone," the one that determines the alignment of every other stone. If we are out of alignment with Him, the whole structure of our lives—and our parish—becomes unstable. Peter reminds us that we are a "chosen race, a royal priesthood, a holy nation." Our purpose is to "announce the praises" of the One who called us out of darkness. Our identity is not found in our careers, our politics, or our social standing, but in our proximity to the Living Stone.

III. The Revolutionary Claim: "I Am"

In the Gospel of John 14:1–12, we enter the Upper Room. The atmosphere is thick with anxiety. Jesus has just told the disciples He is leaving. Thomas, ever the realist, voices the collective fear: "Lord, we do not know where you are going; how can we know the way?"

Jesus responds with a declaration that remains the most controversial and revolutionary claim in human history: "I am the way, and the truth, and the life."

To a Jewish ear, this was explosive. In the Hebrew tradition, Yahweh (God) was the source of Truth and the author of Life. By using the "I Am" formula, Jesus was not merely claiming to be a good teacher or a wise philosopher; He was claiming equivalence with the Creator of the universe. He was asserting that the "map" to God is not a set of rules, some moral codes, but a Person.

IV. Confronting the "Many Roads" Myth

In our modern, pluralistic world, there is a strong social pressure to claim that "all religions are essentially the same." While this sounds tolerant and "open-minded," it is often a product of what we might call "intellectual laziness." To say all religions are the same is to ignore the fundamental, often contradictory, truth-claims they make.

Christianity is fundamentally different from the human quest for the divine. Most world religions represent man’s heroic effort to climb the mountain to find God—through meditation, law, or ritual. Christianity is the story of God coming down the mountain to find man. It is not a "man-made" road; it is a "God-made" rescue mission.

As the text reminds us, if God had provided dozens of contradictory paths to salvation, He would be a "fickle and schizophrenic deity," content to leave His children in a fog of confusion. But God is Love, and Love is clear. He provided one definitive path: His Only Begotten Son. To accept this is not "arrogance"; it is the highest form of humility. It is the humility of a lost traveler finally accepting the only map that actually leads home. As St. Peter boldly declared in Acts 4:12: "There is salvation in no one else."

V. The Narrow Way of Abundant Life

However, we must be careful. While the path is exclusive in its source (Christ), it is universal in its reach. The Second Vatican Council (Nostra Aetate) beautifully balanced this. It acknowledged that there are "rays of truth" in other faiths that reflect the light of Christ. We respect the sincere search for God in every heart. Yet, we can never "relativize" Jesus. If someone is saved without knowing the name of Jesus, they are still saved by the merit of Jesus. He is the bridge, even for those who do not yet realize they are crossing it.

Jesus calls this way "narrow." It is narrow because it requires the "stripping away" of the ego. You cannot carry the baggage of pride, hatred, or self-centeredness through the "Gate" that is Christ.

Let me close the homily with this anecdote: Evangelist Billy Graham tells of a time during the early years of his preaching ministry when he was due to lead a crusade meeting in a town in South Carolina, and he needed to mail a letter.  He asked a little boy in the main street how he could get to the post office.  The boy gave him directions.  Billy said, “If you come to the Central Baptist Church tonight, I’ll tell you how to get to Heaven, God the Father’s house.” The boy replied, “No thanks.  You don’t even know how to get to the post office, and you are going to teach me how to go to Heaven?!”

This is the case with most religious founders. They didn’t know about their own destiny. Like Muhammad who said, “I do not know what Allah do with me.” (Q 46:9). If he wasn’t sure of his own destiny how can we believe what he taught about God and our destiny. Let’s trust the words of Jesus, I AM the Way, the Truth and the Life. No one comes to the Father, but through me.

 

 

 

 EASTER IV: Acts 2:14, 36-41; 1Pt 2:20b-25; Jn 10:1-10

The Jews tell a beautiful legend about why God chose Moses to lead His people. One day, while tending the flock of his father-in-law in the wilderness, a young lamb wandered away. Moses followed it until he found it at a ravine, drinking from a well. When he reached it, he gently said, “I did not know you ran away because you were thirsty. Now you must be tired.” He lifted the lamb onto his shoulders and carried it back to the flock. Then God said, “Because you have shown compassion in caring for a lamb that was not even your own, you shall lead My people, Israel.”

This simple story captures the heart of what it means to be a shepherd: attentiveness, compassion, and a willingness to seek out and carry the weak. It is this same image that Jesus uses in today’s Gospel when He declares, “I am the Good Shepherd.”

A striking modern example of this shepherding spirit was seen in the life of Pope St. John Paul II. The evangelist Billy Graham once remarked of him, “He lived like his Master, the Good Shepherd, and he died like his Master, the Good Shepherd.” In those words, we hear the essence of Christian leadership and discipleship: to reflect Christ, who gives Himself completely for His flock.

Today, the Fourth Sunday of Easter is known as Good Shepherd Sunday. It is also the World Day of Prayer for Vocations. The Church invites us to reflect on God’s call in our lives and to pray for those who are called to serve as priests, deacons, and religious. Vocations are not just personal decisions; they are gifts given for the good of the entire community. Every member of the Church shares responsibility in fostering and supporting these calls.

The image of the shepherd runs throughout Scripture. In Psalm 23, we proclaim with confidence, “The Lord is my shepherd; there is nothing I shall want.” God is portrayed as the One who provides, guides, protects, and restores. The prophets echo this image: Isaiah speaks of God gathering lambs in His arms, while Ezekiel foretells that the Lord Himself will search for the lost, bring back the strayed, bind up the injured, and strengthen the weak. Again and again, God reveals Himself as a shepherd who is personally involved in the care of His people.

In today’s second reading, St. Peter reminds us that Jesus, the innocent sufferer, is the model for all who endure hardship. He calls Jesus the shepherd and guardian of our souls. Through His suffering, we have been brought back into relationship with God. Like sheep who had gone astray, we have been gathered again by the One who knows us and loves us.

In the Gospel, Jesus presents Himself not only as the shepherd but also as the gate for the sheep. These two images are deeply connected. As the shepherd, He knows His sheep, calls them by name, and leads them to safety. As the gate, He is the only way into the fold—the one path to salvation. “Whoever enters through me will be saved,” He says. This means that true life, true security, and true freedom are found only in relationship with Him.

At the same time, Jesus warns us about false shepherds—thieves and robbers who come not to care for the sheep, but to exploit and scatter them. These false voices are not always obvious. They can be subtle, persuasive, and even appealing. They tell us, “Everyone is doing this—why shouldn’t you?” or “Times have changed; you need to move on.” These voices invite us to compromise our values and drift away from the truth.

But Jesus tells us something important: His sheep know His voice. This means that, as believers, we are called to develop a deep familiarity with Christ—through prayer, Scripture, and the life of the Church—so that we can recognize what comes from Him and what does not. When we listen to His voice, we are led toward life, peace, and fulfillment. When we follow other voices, we often find ourselves lost, confused, and spiritually empty.

The image of the shepherd is not meant only for Christ. In a real sense, each of us is called to be a shepherd in our own sphere of life. Parents shepherd their children. Teachers guide their students. Priests care for their parishioners. Doctors, nurses, leaders, and caregivers—all are entrusted with the well-being of others.

To be a good shepherd means more than simply fulfilling a role. It means loving those entrusted to us, being attentive to their needs, protecting them from harm, and guiding them toward what is good and true. It requires sacrifice, patience, and a genuine concern for others. For parents especially, this responsibility is profound. By their example, their prayer, and their teaching, they shape not only the lives of their children but also their faith.

Ultimately, today’s Gospel invites us to reflect on two questions. First, are we truly listening to the voice of the Good Shepherd? In a world filled with noise and distraction, this requires intentional effort. Second, are we reflecting the heart of the Good Shepherd in the way we care for others?

Jesus assures us that He came so that we might have life, and have it more abundantly. This abundant life is not found in following the crowd or chasing fleeting pleasures, but in walking closely with Him, trusting His guidance, and remaining within the safety of His fold.

Like the lamb carried by Moses, we too are often weak, wandering, and in need of care. Yet the Good Shepherd does not abandon us. He seeks us out, lifts us up, and brings us home.

 

 Easter III [A] Acts 2:14, 22–33; 1 Peter 1:17–21; Luke 24:13–35

Last Sunday, we stood with "Doubting Thomas" in the Upper Room, touching the wounds of the Risen Lord to find faith. Today, the liturgy moves us out of the room and onto the road. We join two disciples on the seven-mile journey from Jerusalem to Emmaus. They are not characterized by doubt, but by a profound, heavy confusion. They had hoped Jesus was the one to redeem Israel, but the Crucifixion seemed to signal the end of that hope.

As they walk, a stranger joins them. We know it is Jesus, but "their eyes were prevented from recognizing him." This is the starting point for so many of us: walking through life with a heavy heart, unable to see God even when He is walking right beside us.

The Liturgy of the Way

What follows on that dusty road is the very first "Mass" celebrated by the Risen Christ. It unfolds in two distinct movements that mirror our own liturgy today: the Liturgy of the Word and the Liturgy of the Eucharist.

First, Jesus becomes the preacher. He doesn’t offer empty platitudes or tell them to "just have faith." Instead, He opens the Scriptures. He starts with Moses and the prophets, explaining how the Messiah had to suffer to enter His glory. He provides the "Light of Truth" to their darkened minds.

Later, the disciples would reflect, "Were not our hearts burning within us while he spoke to us on the way?" This is the purpose of the Word of God at every Mass. When the Scriptures are proclaimed and the homily is shared, it is not merely a history lesson. It is meant to be a transformative encounter where the Holy Spirit sets our hearts ablaze, melting the ice of our confusion and disappointment.

Then comes the second movement. As they sit at the table, Jesus takes bread, blesses it, breaks it, and gives it to them. In this "breaking of the bread"—the earliest name for the Eucharist—their eyes are finally opened. They recognize Him. And just as they do, He vanishes from their physical sight. Why? Because He no longer needs to stand beside them; He is now within them. He has moved from being a fellow traveler to being the very Bread of Life that sustains them.

Our Own Emmaus Roads

The Emmaus story is a universal map of the human experience. We all have "Emmaus moments"—times when our personal "Jerusalem" has become a place of trauma, loss, or shattered dreams.

We see it in the parent who did everything right, yet watches their child struggle with addiction or rejection of the faith.

We see it in the spouse who remained faithful, only to face a messy and painful divorce.

We see it in the hardworking employee who is passed over for a promotion by someone who plays by different rules.

In these moments, we ask the "Why?" questions. Why did God allow this? Why is life so messy when I followed the rules? The Gospel doesn’t always provide a neat, logical answer to "Why," but it provides an answer to "Who." The Risen Lord meets us in the ordinary experiences of life and in the quiet, lonely places where we retreat when the world becomes too heavy. He assures us that even when we feel abandoned, He is the silent companion on our journey. We only know the name of one of these two disciples, Cleopas. Perhaps the evangelist leaves the other disciple nameless as a way of inviting each one of us into the story. We can each identify with that second disciple, giving him or her our own name. Thus, we can experience that the risen Jesus journeys with us to help us put together the fragments and pieces of our sometimes shattered lives.

 

The Two Tables: Word and Sacrament

Jesus remains with us through two primary channels: the Table of the Word and the Table of the Eucharist.

As the Second Vatican Council reminds us in Dei Verbum (21), the Church has always venerated the divine Scriptures just as she venerates the Body of the Lord. There is a unique advantage to the Word: while the Eucharist is the "Source and Summit" reserved for those in a state of grace and communion, the Word of God is a light accessible to everyone.

Whether you are a lifelong believer or a seeker full of questions, whether you are married, divorced, a saint, or a sinner—the Word of God is for you. It is the "ordinary route" to faith. It is the spark that starts the fire. This is why we are called to not just hear the Bible on Sundays, but to study it, pray with it, and memorize it. We must let the Word of God become the lens through which we view our daily struggles.

From Confusion to Commitment

The most beautiful part of the Emmaus story is the ending. These disciples, who were walking away from the community in Jerusalem out of fear and sadness, suddenly turn around. Despite the darkness of the night and the seven-mile trek they had just completed, they run back. They didn’t become profound theologians in an afternoon, but they had a good experience of the Lord in the breaking of the Word and the breaking of the bread. They didn’t have all the answers to the political or social problems of their day. But they had become committed Christians. Their encounter with the Risen Lord gave them a joy that surpassed their circumstances.

Conclusion: Trusting the Anchor

We may never discover all the answers we seek. Life will remain, in many ways, a mystery. But we can be at peace even in the face of unresolved issues because we have an anchor.

Our anchor is Sacred Scripture, and our joy is the Real Presence of the Lord in the Eucharist. If we stay united to Him in Word and Sacrament, we will not go wrong. We can trust that even when we cannot see Him, He is there. The "Peace which surpasses all understanding" is not the absence of trouble, but the presence of Christ.

Today, as we approach the breaking of the bread, let us pray: "Lord, stay with us, for it is nearly evening and the day is almost over." Set our hearts on fire with Your Word, and open our eyes to recognize You in our midst.

Amen

 Divine Mercy: Acts 2:42-47; 1 Pet 1:3-9; John 20:19-31

Today, we stand at the summit of the Octave of Easter. For eight days, the Church has lingered in the glow of the Resurrection, but today that light focuses into a single, piercing beam: Divine Mercy. The readings for this Sunday do more than recount a historical event; they reveal our profound, ongoing need for the mercy of God—a mercy revealed not through abstract philosophy, but through the suffering, death, and Resurrection of Jesus Christ.

The Source of the Devotion

Our modern celebration of this feast is inseparable from the mystical life of St. Faustina Kowalska. In the 1930s, amidst the gathering shadows of world conflict, Jesus appeared to this humble Polish nun with a message for the modern world. The image she described is now iconic: the Risen Lord with two rays—one red and one pale—shining from His Heart. He is pictured in the act of blessing, an eternal posture of invitation.

Pope St. John Paul II, whose own life was forged in the crucible of Nazi and Communist oppression, recognized that Divine Mercy was the only adequate response to the evils of the 20th century. By canonizing St. Faustina and establishing this feast in the year 2000, he reminded us that the Chaplet of Divine Mercy is not merely a private devotion. When we pray, “Eternal Father, I offer you the Body and Blood, Soul and Divinity of your dearly beloved Son,” we are performing a priestly act. We are offering the Slain-Risen Lord to the Father, asking Him to be exactly who He has shown Himself to be: Mercy itself.

The Face and the Sacraments

We often equate mercy with mere sentiment—compassion or sympathy. But mercy has a face. It is the face of the Lord who gave up His life on the cross. From His pierced side, a spring of water and blood brings the whole of history to fruition.

This is the theology of the rays in the Divine Mercy image. The pale ray represents Baptism, the red ray represents the Eucharist. From the ultimate self-sacrifice of Jesus springs the source of a new community. However, the face of mercy is also the face of the Risen Lord appearing behind locked doors. Think of the disciples in that upper room. They had failed Him. They had fled, denied, and hidden in cowardice. By any human standard, they deserved a rebuke—a "wrathful" accounting of their betrayal. Instead, Jesus breathes on them and says, "Peace be with you." He meets their evil of betrayal not with condemnation, but with a love that heals and redeems.

The first reading from Acts offers a snapshot of the earliest Christian community: a fellowship where mercy was not a theory but a lived reality. They shared possessions, broke bread, and prayed with one accord. Where mercy reigns, unity grows—and where unity flourishes, the Church expands.

We see echoes of that growth today. Across the country, the hunger for what is true and sacred is rising. At Easter this year, Catholic parishes nationwide welcomed a 38% increase in new members. The Archdiocese of Los Angeles alone saw roughly 8,600 catechumens and candidates—a 136% increase. In our own Diocese of Phoenix, 1,600 new brothers and sisters entered the Church—a 23% increase. While statistics cannot capture grace, they hint at a deeper spiritual thirst. Amid confusion and instability, many—especially younger generations—are seeking solidity, protection, and peace. People who once dismissed faith now reach out to the Catholic Church for blessings, for holy water, or even for exorcisms when they sense darkness invading their homes. They instinctively recognize that sacramental grace is real power.

As G.K. Chesterton famously said when asked why he turned to Catholicism: “Because no other religion offers forgiveness of sins.” That statement still rings true. In a world that scarcely believes in sin, the reality of mercy becomes the most compelling evangelization of all. Whether the witness is public, like that of figures such as Charlie Kirk, or hidden in the quiet conversion of ordinary hearts, souls are searching for the “living hope” described in St. Peter’s letter.

The Gateway of Baptism and the Necessity of Confession

St. Peter tells us that in Baptism, God has given us a "new birth" and a "sure hope." Baptism is the gateway. It incorporates us into the Body of Christ, washes away original sin, and places us within the flow of God's mercy. But if Baptism initiates this life, the Eucharist sustains it, and the Sacrament of Reconciliation restores it.

On the very evening of the Resurrection, Jesus conferred the power to forgive sins. He knew that the life of grace poured out from the cross would need a way to be revived when we inevitably stumble. I am reminded of a man I encountered while hearing confessions this Lent. He hadn't been to the sacrament in ten years. His reason? He felt he could "confess directly to God" or rely solely on the Penitential Act at the start of Mass.

While God’s mercy is offered even outside the sacraments, we must look at Christ’s words in today’s Gospel: "Whose sins you forgive are forgiven them, and whose sins you retain are retained." If we only confess in the silence of our hearts, where is the room for the Church to "retain" or "absolve"? Christ established a visible, audible channel for His mercy because we are human. We need to hear the words, "I absolve you," just as the apostles needed to see the wounds in His hands. Therefore, besides direct confession, sacramental confession is also necessary. That’s why the Church mandates it at least once a year.

A Mercy That Transforms

Divine Mercy is infinite and tender, but it is not automatic. It requires a "trusting faith," a sincere repentance, and a firm purpose of amendment. To love a soul is to help it reach holiness. As St. John Chrysostom taught, many are lost for lack of correction. We practice mercy when we admonish the sinner and pray for the straying, as St. James urges us to do.

Our Response

How do we live this? We celebrate it in the Mass. We receive it in the confessional. We find it in the silence of Adoration. But we truly "own" this mercy when we practice the corporal and spiritual works of mercy in our daily lives.

As we go forth today, let the words at the feet of the Divine Mercy image be our constant interior prayer: "Jesus, I trust in Thee." Trust Him with our past failures, trust Him with our present anxieties, and trust Him with the souls of those who have yet to meet His merciful gaze.

 EASTER HOMILY

(Acts 10:34, 37–43; Col 3:1–4; 1 Cor 5:6b–8; Jn 20:1–9; Mt 28:1–10)

Archbishop John Whealon of Hartford (d. August 2, 1991) once shared a deeply personal reflection after undergoing cancer surgery that left him with a permanent colostomy. In one of his last Easter messages, he wrote:

“I am now a member of an association of people who have been wounded by cancer. That association’s symbol is the Phoenix — that ancient bird of Egyptian mythology. The Greek poet Hesiod, eight centuries before Christ, wrote of this legendary creature that, sensing its death near, would fly to Phoenicia, build a nest of aromatic wood, and set itself aflame. From the ashes, a new Phoenix would arise — renewed and radiant.

“The Phoenix, then, is a symbol of immortality, resurrection, and life after death. It beautifully sums up the Easter message. Jesus gave His life, and on the third day rose from the grave. New life sprang forth from the ashes of death.”

Today, we celebrate that very mystery — Christ’s victory over the grave and the gift of eternal life to all who believe. The Phoenix became one of the earliest symbols of the Risen Christ, reminding us that resurrection is not only a future event but a daily call. Each day, like the Phoenix, we rise from the ashes of sin and guilt, renewed by the forgiving love of our living Lord.

Archbishop Whealon could have languished in sorrow or self-pity, but his faith in the Risen Christ opened his eyes to life renewed — a vision he shared with his priests before going home to God.

The Meaning of Easter

Easter is the greatest and most important feast of the Church. It is the birthday of our eternal hope. The very word “Easter” means the feast of fresh flowers — a celebration of life reborn. We rejoice today for three profound reasons:

The Resurrection is the foundation of our faith. It proves that Jesus is truly God. As St. Paul declares: “If Christ has not been raised, then our preaching is in vain and your faith is in vain… But in fact, Christ has been raised from the dead, the first fruits of those who have fallen asleep” (1 Cor 15:14, 17, 20).

Easter is the guarantee of our own resurrection. Jesus said to Martha: “I am the Resurrection and the Life; whoever believes in Me will live, even though he die” (Jn 11:25–26).

Easter gives us hope and courage in our suffering. In a world shadowed by pain, fear, and loss, Easter proclaims that life is still worth living. The Real Presence of the Risen Lord — in our hearts, in the Church, in the Eucharist, and in Heaven — gives meaning both to our personal struggles and to our common prayer.

Faith and the Historical Reality of the Resurrection

Can the Resurrection be called a historical event — did it really happen? Two facts command a historian’s attention:

First, the sudden and unshakable faith of the disciples, strong enough to endure martyrdom.

Second, the testimony they themselves left behind.

When Jesus was arrested and crucified, the disciples fled in fear. They had no expectation of resurrection. Yet within days, something transformed them utterly — something so powerful that it turned despair into conviction and cowardice into courage. That “something” is the historical core of Easter faith.

St. Paul gives the earliest record of this conviction:

“For I delivered to you what I also received: that Christ died for our sins according to the Scriptures, that He was buried, and that He rose again on the third day; that He appeared to Cephas, then to the Twelve, then to more than five hundred brethren at once… then to James, then to all the apostles, and last of all, to me” (1 Cor 15:3–8).

The Resurrection was not a mere resuscitation, like that of Lazarus. Christ’s risen life was a new mode of existence — “according to the Spirit.” He could appear and vanish, pass through closed doors, and reveal Himself only to those whom He chose to open the eyes of faith.

Some, like Rudolf Bultmann, have argued that the Resurrection was only a psychological vision — an inner experience or hallucination. But such a claim would itself be the greater miracle! Could so many people, in different times and places, share the same hallucination? Besides, the disciples were ordinary men — fishermen, not mystics. They doubted the first witnesses. Jesus had to “overcome their resistance,” as Scripture says. And what would they gain by preaching a falsehood that led only to persecution and death?

If Christ had not truly risen, how could the Church have begun? How could despairing fishermen become fearless heralds of the Gospel? Every natural explanation creates more puzzles than it solves.

The Faith that Sees

Yet historical analysis alone cannot grasp the mystery. To “see” the Risen Christ requires faith — not blind belief, but the vision that faith opens. As the prophet said in Isaiah 7:9, “Unless you believe, you will not understand.” Faith leads to understanding, and deeper understanding strengthens faith, as St. Anselm taught.

So, this Easter morning, let us hear again the angel’s words:

“Why do you seek the living among the dead?”

Why do we search among mere arguments and theories for the One who is alive and at work in His Church and in our world? Let us go forth, as the angel commanded, to announce to all:

“He is risen — He is risen indeed!”

 

 Good Friday 

"It Is Finished" John 18:1–19:42

Good Friday is the one day in the Christian year when we are not allowed to look away.

Every other day, we can soften the edges. We can speak of Jesus in the warm glow of resurrection, or in the gentle light of his teaching. We can keep him at a comfortable distance — admirable, inspiring, a moral example, a spiritual guide. But today, the Church plants us at the foot of a cross and says: look at this. Do not move on too quickly. Stay here.   So we stay.

There is a question that haunts Good Friday, and it is the question the crowd shouts at the man on the cross: "If you are the Son of God, come down."

It is, in its way, a reasonable question. If you have the power — if you are who you say you are — why are you still up there?

We have our own versions of this question. We ask them in hospital rooms and at gravesides and in the long, dark nights when things have gone irreparably wrong. If you are who you say you are, why don't you do something? Why don't you come down from this? Why don't you fix it?

The answer Good Friday gives us is not an argument. It is an image. It is a man who will not come down.

Not because he cannot. John's Gospel is at pains to show us that Jesus is never simply a victim of events spiraling beyond his control. When soldiers come to arrest him in the garden, he steps forward and asks "Whom are you looking for? "When they say his name, they fall to the ground. He surrenders himself. When Pilate tells him he has the power to release or crucify him, Jesus answers with quiet authority: "You would have no power over me unless it had been given you from above."

He is not helpless. He is choosing. Every step to the cross is a step he takes freely, with open eyes. So why does he not come down?

Because if he comes down, we are still lost. Because what is happening on that cross — as ugly and violent and unjust as it is — is not a tragedy interrupted by God but the answer of God to the deepest tragedy of human existence. The problem is not just that things go wrong in the world. The problem is the fracture at the center — our estrangement from the source of life, the long accumulation of everything we have done and left undone, the weight of a world turned in on itself.

He stays because someone has to bear it. And he is the only one who can.

John tells us that when the soldiers came to hasten the deaths of the three men on their crosses, they found that Jesus was already dead. But one soldier drove a spear into his side, and at once — John is almost clinical about this — blood and water came out.

John says something unusual then. He says: "He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth."

It is the only time in the Gospel that the narrator steps in to vouch for himself this directly. I was there. I saw it. I am telling you the truth.

Why does that matter? Because what poured from his side — blood and water — is everything. The early church read in that wound the whole sacramental life of the faith: baptism and Eucharist, water and blood, the means by which the life that died on that cross keeps flowing into the world. The wound is not just evidence of death. It is the source of life.

The Church is born from that wound. We are born from that wound.

There is something profound here about what it means to be a Christian. We do not follow a teacher whose ideas outlived him. We do not draw inspiration from a martyr whose example emboldens us. We are nourished by what flows from his broken body. We are, in the most literal sense the tradition can bear, kept alive by his death.

Then there is the burial.

John tells us that Joseph of Arimathea — a secret disciple, afraid — came forward. And Nicodemus — the one who had come to Jesus by night, who had asked "How can anyone be born after having grown old?" — came too. He brought a hundred pounds of myrrh and aloes. An extravagant, almost absurd amount.

These are not the bold ones. These are not Peter or James or John. They are the ones who loved from a distance, who kept their heads down, who waited. And now, when it is too late to do anything useful — now that it is over, now that there is nothing to gain and everything to lose — they come out of the shadows.

They wrap him carefully. They lay him in a new tomb in a garden.

I find this detail quietly devastating. The last hands to touch Jesus before the resurrection are the hands of the fearful and the late. The ones who did not speak up when it might have mattered. And yet John does not judge them. He simply tells us what they did: they came, they wrapped him, they laid him down with care.

There is grace in that. For all of us who have loved poorly, who arrived late, who kept our faith private for too long — there is grace in the fact that God uses even the timid, even the secret disciples, even those who show up only at the end.

Then we come to those final words from the cross: "It is finished."

In Greek, it is a single word: Tetelestai. It was the word written across a paid debt in the ancient world — paid in full. It is not the word of a man whose strength has finally given out. It is not resignation or defeat. It is completion. It is accomplishment.

It is finished is not the end of something. It is the end of everything that stood between us and God.

This is why the day is called Good Friday. Not because what happened was pleasant. Not because suffering is good. But because what was accomplished in that suffering is the best news the world has ever received: the long estrangement is over. The debt is paid. The way is open.

We do not leave here with that fully in our hands yet. Tonight and tomorrow, the Church waits. The altar is stripped. The tomb is sealed. We sit with the silence and the weight of it.

But we wait, as John's Gospel wants us to know even here, in a garden. The last time the Gospel of John mentioned a garden was in the beginning — "In the beginning was the Word." Before the fall, before the fracture, there was a garden. And now, at the end of all this, there is a garden again.

Something is being undone. Something is being made new.

We do not say it yet. Tonight, we only stand at the cross and receive what he has given. We let it be enough. We let it be — as he said — finished.  Amen.

 Holy Thursday Homily: Exodus 12:1–8, 11–14; 1 Corinthians 11:23–26; John 13:1–15

We celebrate three great anniversaries today—three sacred memories that define who we are as disciples of Christ. On Holy Thursday, we commemorate:

The anniversary of the first Holy Mass,

The anniversary of the institution of the ministerial priesthood, and

The anniversary of Christ’s new commandment of love: “Love one another as I have loved you” (Jn 13:34).

Each of these events reveals God’s profound desire to be with His people, to forgive them, and to unite them in a covenant of love that will never end.

The Passover Transformed

Holy Thursday brings us back to the roots of our faith—to the night when Jesus transformed the Jewish Passover into the Christian Eucharist. The Jewish Passover itself was already a deep expression of thanksgiving and liberation. Historically, it united two ancient feasts: the shepherds’ Pass over, when they offered a lamb before migrating their flocks, and the farmers’ Massoth, a feast of unleavened bread offered in gratitude for the harvest. God wove these traditions together into a single meal of salvation: the annual remembrance of Israel’s liberation from slavery in Egypt and their journey toward the Promised Land.

In our first reading from Exodus, God gives His people two instructions: first, to prepare for liberation through a ritual meal—the sacrifice of a perfect lamb eaten in haste and faith; and second, to make a symbolic mark—to paint their doorposts with the blood of that lamb. This blood became their salvation, a sign that death would “pass over” them, not touch them.

Centuries later, in an upper room in Jerusalem, Jesus fulfilled and transformed this sacred ritual. John’s Gospel tells us that, during the Passover meal, Jesus rose from the table to wash His disciples’ feet. Then, taking bread and wine, He offered something that no human priest before Him had ever dared to offer: His own Body and Blood. “This is my Body… This is my Blood… Do this in memory of me.”

At that moment, the blood of the lamb painted on the doorposts found its ultimate fulfillment. The old covenant sign of deliverance now became a new covenant in Christ’s blood—offered not to save from Egypt, but from sin and death itself.

One Sacrifice, One Event

The Last Supper and the Cross are not two separate events, but two inseparable moments of one saving mystery. What began at the table found its completion on Calvary. In both places, Jesus gave His Body; in both places, He poured out His Blood. The altar of the upper room becomes the altar of the Cross.

Scholars long puzzled over the apparent differences in the Gospel accounts. John’s Gospel presents Jesus dying at the very hour when the Passover lambs were being sacrificed in the Temple. Matthew, Mark, and Luke, on the other hand, describe the Last Supper as a Passover meal. How could both be true?

Modern biblical study, aided by the discovery of the Dead Sea Scrolls, offers a compelling explanation. It suggests that Jesus celebrated the Passover in accordance with the Qumran calendar—one day earlier than the temple authorities. The Qumran community, awaiting a new and purified Temple, offered the Passover without lambs. In this light, Jesus, too, celebrated His Passover without a lamb—because He Himself was the Lamb. He freely offered His own Body and Blood as the new sacrifice.

Thus, when He said, “No one takes my life from me, but I lay it down of my own accord” (Jn 10:18), He was not speaking symbolically. He truly offered His life—first under the forms of bread and wine, then in visible sacrifice upon the Cross.

Only in Christ do the ancient rites of the first Passover reach their true meaning. His blood marks not a doorpost, but the hearts of the redeemed. His flesh, once broken, becomes our food for eternal life.

The Gift of the Priesthood

From this Passover meal flowed the sacred gift of the priesthood. In our second reading, St. Paul recounts what he himself received and handed down: “The Lord Jesus, on the night he was handed over, took bread…” (1 Cor 11:23). From the beginning, the Church has faithfully celebrated the Lord’s Supper as the heart of her life.

To ensure that this sacrifice would never cease, Christ instituted the sacrament of Holy Orders. He commanded His apostles, “Do this in memory of me.” Every priest, therefore, is ordained to act in persona Christi, “in the person of Christ.” Through their ministry, the Eternal High Priest continues to feed His people, forgive their sins, and proclaim His Word.

Washing the Disciples’ Feet

Before sharing His Body and Blood, Jesus kneels at His disciples’ feet. This gesture shocked them then and should still shock us now. Not even slaves were required to perform so demeaning a task. Yet the Son of God does so with tenderness and humility. The washing of feet was both prophetic and symbolic—prophetic because it pointed to the greater self-emptying He would soon show on the Cross; symbolic because it revealed the model of discipleship: “What I have done for you, you also must do.”

Every act of humble service becomes a participation in this mystery. Parents who rise in the night to care for a sick child, caregivers who tend to the elderly, teachers who guide neglected students, health care workers who attend to the most menial tasks—all perform modern acts of foot-washing. Each reflects the love of Christ made visible in the Eucharist. In every act of self-giving, we make the Eucharist real beyond the walls of the church.

 

Tonight’s liturgy, then, unites the three great sacraments of Holy Thursday: the Eucharist, the priesthood, and the commandment of love that gives meaning to both.

The Stole and the Towel

An Italian bishop, Tonino Bello, beautifully captured this meaning in the title of his final pastoral letter, written from his deathbed on Holy Thursday in 1993: “The Stole and the Towel.” [A stole is the symbol of authority of the priesthood, to preach, administer the sacraments and shepherd the faithful. It represents the yoke of Christ, placed on both shoulders. A deacon has it on one shoulder.] The towel [Jesus used to wash and wipe the feet of the Apostles] represents communion with humanity—union with those we are called to serve.

The Towel, Not the Sword

Christianity spread not by the sword like Islam but by the towel. Jesus Himself rejected violence as a means of spreading His kingdom: “Put your sword back into its place, for all who take the sword will perish by the sword” (Mt 26:52). The early Church conquered hearts—through charity, mercy, and service to the poor and forgotten. The towel must always remain in her hands Christians.

Living as a Eucharistic People

The Eucharist is not complete until it transforms our lives. To receive the Lord is to be sent forth by Him. Every Mass ends with a mission: “Go in peace to love and serve the Lord.” [Today we do not announce that, signifying that the sacramental Mass does not end with the last supper but with Jesus’ death on the cross on Calvary (we remember that tomorrow) and finally with his resurrection, at Easter vigil] Only at Easter Vigil you will hear now that the Mass is ended.

Our mission is to bring His love, mercy, forgiveness, and humility wherever we go.

Leonardo da Vinci’s Last Supper offers a touching visual meditation on this truth. In his famous painting, every disciple is seated on the same side of the table. When someone once asked why, Leonardo gave a simple but profound answer: “So that there may be plenty of room for us to join them.”

There is always room for us at the table of the Lord—room to sit beside Peter and John, Matthew and James, to allow Jesus to wash our feet, and to let him renew us with His Body and Blood. When Peter refused to have his feet washed, what did Jesus reply, "If I do not wash you, you have no part with me" (John 13:8). We should be willing to be served by Christ, his body the Church by the sacraments.  

So, if you are willing, pull up your chair, get your feet washed and go out with the towel and wash the feet of others, remembering his command: Do this in remembrance of me. 

 Palm Sunday/Passion Sunday

Holy Week begins today — our journey with the Lord from palms to Passion. Both moments reveal one central truth: the Divine Kingship of Jesus.

As Jesus entered Jerusalem, the crowds cried out, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord!” (Mt 21:9). The word hosanna in Hebrew means “save, we pray.” The people were pleading for deliverance — not only from the burden of the Roman Empire but from every form of oppression and despair.

Yet by the end of that same week, their Hosannas had turned into “Crucify him!” The One welcomed on a donkey as King was soon carried out of the city lifeless — the innocent victim of the cruelest death the Empire could devise. Passion Sunday reminds us how quickly human hearts can shift when love demands more than praise.

At the heart of Holy Week stands the Easter Triduum, beginning with the Eucharist on Holy Thursday evening and concluding with the Easter Vigil on Holy Saturday night. These sacred days are the most solemn of the Church year because in them we celebrate the work of our redemption — the supreme act of love that changed the world forever.

We use the word Passion to describe the Lord’s suffering, but the term also means deep feeling or burning love. Jesus’ Passion was both: the physical agony He endured and the spiritual intensity of His love. He suffered His Passion because He was filled with a great passion — for God and for humanity. He died because He was utterly committed to revealing the Father’s love.

What we celebrate this week is not only Jesus’ dying and rising, but also our own dying to sin and rising with Him into new life. Participating attentively in the liturgies of Holy Week renews our faith, deepens our discipleship, and strengthens our bond with the Lord.

The Passion of Christ is the ultimate labor of love. The scourging, the nails, the cross — all were outward signs of an inner fire: His unwavering commitment to mercy and truth. The Cross is where two passions meet — a passion for God’s truth and a passion for humanity’s salvation. When these collided with a world closed to both, the result was suffering. Yet love triumphed.

So we ask: What is the great passion of my life? Am I willing to bear some “passion” — the sacrifice and struggle that faithful love requires?

Jesus poured out His life for us. As we hold our blessed palms today, may they become signs of our desire to pour out our lives in love for Him and for one another.