Sa Ika-anim na Linggo ng Pasko ng Pagkabuhay, muling bumabalik sa atin ang isang simpleng tanong na may mabigat na kahulugan: Paano ba natin minamahal si Kristo?

?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.

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.”

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.

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.

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.”

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.