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?In healing and science, the “greater works” are manifested when the human community collaborates to cure diseases, discover ways to food security, and innovate technologies to heal the planet. Jesus’ healing was local; modern “greater works” can be global.
Ang pagtanggap sa panauhin ay sadyang nakakabagabag kundi man nakakaligalig. Subalit pinapapaalala sa atin ng linggong ito ang dalawang bagay sa pakikipag -ugnayan natin kay Hesus. Una, hindi natin siya panauhin para maligalig tayo, ikalawa, siya ang ating pagkaing nagbibigay buhay.
Jesus led the scholar not with an expected Scriptural provision. Instead of offering a legal definition, Jesus tells a story. Jesus, who was so immersed with people, must have known so many stories from the ground. So he narrated an anecdote to answer the scholar.
This Sunday, we celebrate the Solemnity of the Holy Trinity. The feast teaches us that coming together as a community, not fear and desperation, will help us face all adversity. Although the events on both sides of the Pacific are demoralizing, the Holy Trinity gives us hope.
When we began our Novitiate, a Polish Redemptorist priest guided our group in a weeklong retreat. He was, technically speaking, our retreat master. But I can never forget what he said to us right before he presided the opening Mass: “The Holy Spirit is our ‘retreat master.’ In fact, the Holy Spirit is the true Master of your Novitiate journey.”
In commemorating Christ’s Ascension, we lift our hearts and souls to the Risen and Ascended One along with our visions and hopes as a people who continuously long for peace and justice.
As I make this reflection, let me share my aspirations for peace and global challenges. It is our understanding and knowledge about the 193 nations that signed the Charter of the United Nations Organization (UN). It has been 8 decades now that we have the development of friendly relations among nations and the attainment of international cooperation in solving all of the major problems that afflict humanity. Another important objective of UN is ensuring the respect of human rights and fundamental freedoms in all nations.
On a sweltering Holy Wednesday morning, under the cruel scorching heat of the sun, this was sacred time indeed to present a creative portrayal of the Passion and Death of Jesus on the streets of Manila. It was not your traditional Way of the Cross. It had a disturbing message. Its feel, unsettling. Its purpose, to confound the watcher. It was another way of presenting the Filipino people’s suffering. This multi-sectoral gathering represented by laborers, teachers, health workers, the urban poor community leaders and members and other lay church workers have given space for a presentation of a profound “people’s interpretation” of the Gospel’s telling of the Passion and Death of Jesus. The “Kalbaryo ng Maralita” (Calvary of the Impoverished and Marginalized) is a new way for deeply reflecting on the Filipino people’s situation.
As we approach Holy Week, the readings for this Sunday invite us to reflect on renewal and justice. In our country, where the wounds from extrajudicial killings (EJK) are still fresh and legal events continue to stir strong emotions, these readings remind us of the importance of both justice and hope.
For so long we have shielded and protected David and Eli from what happened with their “lost” sons. We still do so with today’s Davids and Elis.
In the account of the Transfiguration in Luke 9:28-36, there are numerous elements that invite deeper reflection. Often, discussions center on the events leading up to the transfiguration, the selection of only three disciples from the twelve to accompany Jesus, the significance of Moses and Elija’s presence, and the symbolism of the clouds. However, what is frequently overlooked is the transformation of Jesus’ face and clothing, which serves as the true indicator of the Transfiguration.
Today, as we face an election that could shape our democracy, we must not remain passive observers. The call of Christ is to descend from our comfort zones and engage in the realities of the suffering and struggling masses. We cannot afford to be apathetic.
In the First Reading from Isaiah (6:1-8), the prophet Isaiah has a powerful vision of God’s holiness. He sees the Lord in all His glory and is overwhelmed by His presence. Isaiah realizes his own unworthiness and sins, but instead of being turned away, God purifies him and calls him to be His messenger. Isaiah’s response is simple yet profound: “Here am I, send me.”
I was walking with a colleague to the Surigao house we share and came to talk about her first foray into the city. A development worker, she had come from Iligan and had just been onboarded into a response team here in the aftermath of Super Typhoon Odette in 2021. Her work then must have been challenging, made even more difficult by the prevailing Covid. Being new here myself and getting a lot of help settling in, I was immediately reminded that I arrived at a better time.
In Jesus’ time, while water is essential, it is often unsafe to drink due to high possibility of contamination. Waterborne diseases were very common and were a major cause of death especially to the poor. Historically, wine being fermented, was a safer and more practical option, frequently diluted with water to purify it and extend its use. In our scripture reading, at Cana, there were six stone jars filled with water for purification, these were meant for ritual purposes, yet as we look beyond the narrative and fill the gaps of the story, these tapayans, or clay jars were not just religious objects but practical necessities. These are symbols of survival in a world of scarcity. If there’s no clean water and no wine, what else could there be?
The Baptism of the Lord is more than a thing to remember or a period in Jesus’ life – it is a powerful reminder to reflect on how His baptism shapes our very being. It invites us to examine our purpose as the baptized. It is challenging us to step beyond comfort , and embody a solidarity that responds to the cries of a world yearning for justice, peace, and hope.
When the album Folklore was released on July 2020, it was just months after Covid 19 affected the entire world. Taylor Swift isolated herself in those days, but aloneness proved to be fertile ground for a revelation. One song stood out among those included in the album. In this poetic, lyrical piece, Swift “empathizes with doctors and nurses, who served the affected despite their harrowing work, and mental trauma they have to experience while handling the loss of human lives.”
Our Gospel reading this first Sunday of Advent is intriguing. How can we connect this to our preparation for the Messiah’s birthday on Christmas, and to our preparations for the second coming–the End of Days, as some people believe it will be?
In the year 600 BC, the kingdoms of Jerusalem and Judah found themselves subjugated, first by the Egyptian and then by the Babylonian empires. The empires, as ruling authorities, had control over various aspects of governance. They dictated policies, imposed heavy taxes, and appointed tyrannical vassal kings, with all facets of rule falling under their command.
By living out our faith actively in these difficult times, we align ourselves with God’s purpose and we continuously prepare to what lies ahead. After all, in the passage lies a hidden message of hope and salvation: the moment when God will gather His people, bringing them together from all corners of the earth, safe in His presence and assured of His promise of deliverance and peace.
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