My Ecclesial World

June 11, 2006   Solemnity of the Most Blessed Trinity (B) - White

Liturgy of the Word
First Reading: Deuteronomy 4:32-34,39-40
Responsorial Psalm: Psalm 33 "Blessed the people the Lord has chosen to be his own"
Second Reading: Romans 8:14-17
Gospel: Matthew 28:16-20

“For there is one person of the Father, another of the Son, another of the Holy Spirit. But the godhead of the Father, of the Son, and of the Holy Spirit, is all one, the glory equal, the majesty co-eternal.” 

St. Augustine was walking along the seashore, meditating on the unfathomable mystery of the Holy Trinity – the source and summit of the life of the Church. He saw a young boy using a shell to pour seawater into a little hole dug on the sand. When St. Augustine asked the young boy what he is doing, he received a reply, “I am emptying the sea into this hole.”

The Holy Trinity – a mystery that remains a mystery up to now – is the source and summit of our Christian life. Vatican II explains that a mystery is something that we may understand partially, and no matter how unclear our understanding of it, we still accept and make our own as part of God’s divine revelation. Therefore, we may not understand the mystery of the Trinity, but knowing it and having heard of it, we believe in it.

We summarize the Trinitarian dogma: We have one God consisting of three divine persons: the Father, the Son, and the Holy Spirit. These three persons are “equal in majesty, undivided in splendor” and perceived to be “one Lord, one God” deemed “ever to be adored” (Preface of the Holy Trinity). In work, the Father is Creator and revealed himself through his prophets, the Son is eternally begotten by the Father who did not only reveal the Father as Creator but also Father, and the Holy Spirit is the intercessor, who revealed the Father and the Son (cf. CCC 240, 243-244). No matter when and how they work, the works of the Trinity are inseparable to each other. In nature, “the Father is the origin from whom all things come, the Son is eternally begotten of the Father by an eternal generation, and the Holy Spirit precedes by an eternal procession from the Father and the Son” (St. Augustine on the Blessed Trinity).

The Holy Trinity is united in communion by love. This is actually what God gives us. That’s why we have the saying, “Where there is love, there is God.” If there weren’t love, then there would not be any existing Trinity. In effect, there would be no God. But this love innate in the Trinity makes them united as one in being with each other. Out of love, God created the world. Out of love, God sent us his Son. The Son died for our sins out of love – the greatest love there is. Out of love, the Holy Spirit came to empower us to live as Christ did and to live as Christians. Love is actually the answer to the mystery of the Trinity. Of all the writings that the early Church Fathers handed down to us, of the beliefs that we have, the bottom line is love. Love is the ultimate and best definition to the mystery of the Holy Trinity.

In life, we encounter mysteries that we cannot sometimes comprehend nor understand. What is important is that we believe that we have a God that loves us and cares for us as we journey on earth and after earth. St. Augustine then realized that his efforts to understand the mystery of the Holy Trinity were as futile as the child’s attempt to get the sea into the hole. St. Augustine realized, after talking to the young boy, that the Lord has given him a sign regarding his meditations on the Trinity: “All that we can know of God is always far less than what, in this life, we can never know.”

June 4, 2006    Solemnity of Pentecost Sunday (B) - Red

First Reading: Acts of the Apostles 2:1-11
Responsorial Psalm: Psalm 104 “Lord, send out your Spirit and renew the face of the earth.”
Second Reading: 1 Corinthians 12:3b-7, 12-13
Sequence: Veni, Creator Spiritus
Gospel: John 15:26-27; 16:12-15

“When the Advocate comes whom I will send you from the Father, the Spirit of truth that proceeds from the Father, he will testify to me.” (Jn 15:26)

    The Holy Spirit is God’s Gift to us, after the Lord Jesus Christ. The Holy Spirit is the third person of the Holy Trinity – therefore, he proceeds from the Father and the Son, and the Father and the Son are revealed through him. Jesus didn’t want to leave his disciples orphans, so he promised the gift of the Holy Spirit – “I will ask the Father, and he will give you another Advocate to be with you always.” (Jn 14:16) – for this entity will lead them to all truth and make them feel the living presence of Christ.

    At Pentecost, this promise was fulfilled, when the Holy Spirit “appeared to them as tongues of fire” (Acts 2:3) and the apostles were filled and “began to speak in different tongues.” (Acts 2:4). The outpouring of the Holy Spirit at Pentecost marked an inner transformation in the apostles. This also marked the start of their mission – to proclaim Christ’s Gospel through the power of the Holy Spirit. The Holy Spirit came not to change what the Lord Jesus Christ has done, but to prolong and perfect what Jesus has done for everyone.

    God continues to fill us with the Holy Spirit – “If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you.” (Rom 8:11) – and continues to transform us into better Christians. We should always remember that when we accept the Holy Spirit and when the Holy Spirit fills us, God himself and Jesus Christ are within us. This transformation leads us to participate fully in Christ’s work of redemption. We can also say that we do not only live in this world as mere creatures of the Creator, but we are “those led by the Spirit of God” who become “children of God” (Rom 8:14). Because of this we are worthy to call God, “Abba! Father!” (Rom 8:15).

    The Holy Spirit continues to work in us and “bears witness with our spirit” (Rom 8:16). Imagine life without the sign of the Holy Spirit? Life would have been very problematic and hopeless. The Holy Spirit is God’s Divine Ambassador here on earth. He sustains us and provides us with the instruments that make us live our own faith dynamically.  How do we respond to the Spirit? “If you love me, keep my commandments.” (Jn 14:15) and the Holy Spirit will help us fulfill our obligations to God. He will help us rise from our downfalls. He will make us hopeful in times of hopelessness. In short, he is always with us in times of joyful and sorrowful experiences that make us better people. The outpouring of the Holy Spirit is not only a sign of a continuity of Christ, but also marks our own transformation as children of God.

May 28, 2006    Solemnity of the Ascension of the Lord (B) - White

First Reading: Acts of the Apostles 1:1-11
Responsorial Psalm: Psalm 47 "God mounts his throne to shouts of joy; a blare of trumpets for the Lord!"
Second Reading: Ephesians 4:1-7, 11-13
Gospel: Mark 16:15-20

"They went forth and preached everywhere, while the Lord worked with them and confirmed the word through accompanying signs." (Mark 16:20)
    The Paschal Mystery of Christ’s Passion, Death and Resurrection exposed to us profoundly the dynamic nature of Christ being human and divine. Most importantly, his Resurrection from the dead demonstrated his full divinity, being the only Son of the Most High and “the king of glory, the conqueror of sin and death.” (Preface of the Ascension I). Our celebration of Easter does not end with Jesus’ apparitions, but instead it stretches until the day “He ascended above all the heavens,” and “poured into the hearts” of his disciples “the Holy Spirit” (Preface of the Holy Spirit I). Hence, the celebration of the Ascension is an integral part of the Easter mystery, for it brings into completion the work of the Resurrection. Ascension did not put an end to Jesus’ presence in this world. Rather, the Ascension merely continued the work of Christ here on earth through his disciples and his Church and paved the way for him to reveal more about his nature and mystery, that his “return to the Father was necessary for sending the Spirit,” that promised day when the Church will find her beginnings. (CFC 650). 
    The Ascension of our Lord brings out basic truths about our Christian Faith that we must be able to know by heart and live our daily lives (cf. CFC 651).
    The Ascension marks Jesus exaltation. “The Lord Jesus was taken up into heaven and took his seat at God’s right hand” (Mark 16:19). Jesus’ exaltation began during his Paschal Mystery. But as we said it, the Ascension completes the Paschal Mystery; hence, this event marks continuity in Jesus’ revelation of his own exaltation. The Ascension must also be understood as a farewell of Jesus to his humanity to open the doors for his divinity upon the heavenly realm. The Ascension concretizes and makes visible the exaltation of Christ. “As they were looking on, he was lifted up, and a cloud took him from their sight…suddenly two men dressed in white garments stood beside them” (Acts 1:9-10).
    The Ascension does not separate Christ from us. Jesus’ going up to heaven does not signal an end but rather it signals a start. Jesus sends the Holy Spirit to continue his work here on earth. He is seen through the Spirit. He is felt through the Spirit. One passage from the Gospel of John alludes to his ascension: “And when I am lifted up from the earth, I will draw everyone to myself” (Jn 12:32). Jesus does not separate from us, but rather, because of the Ascension, he gathers us to himself and makes us come to share in his place in the kingdom of the Father.
    Christ’s Ascension continues the mystery of his own Priesthood. Christ does not go back to the Father simply to live a life for himself and rest from his earthly ministry. Rather, Jesus was taken back by the Father to be our intercessor and “mediator between God and Man” (Preface of the Ascension I), our great High Priest, “that he might appear on our behalf” (Heb 9:24) to the Father. 
     The Ascension is a foretaste of heaven. “Christ is the beginning, the head of the Church; where he has gone, we hope to follow” (Preface of the Ascension I). This means our own elevation to salvation as well, bringing the Body to follow in hope. Christ did not, cannot and will not forget his beloved here on earth. It is in fact that he became human for us, and he ascended into heaven to prepare a place for us. “Our destiny is final and eternal communion with God and to share in his glory” (Raas, B. The Liturgical Year Vol. II). 
    What does Jesus want from us? Here enters the missionary aspect of the Ascension. He sent his disciples to all nations, baptizing people. The missionary work of his disciples does not end in knowing and sharing the message of Christ. Instead, this work is of living that message of Christ. In today’s world, going to mass is essential to Catholic faith. But what is more important is that we live what we learn in the mass; and living this faith and being men and women for others makes possible our share in Christ’s divine life. The Ascension does not only challenge us to be faithful people but also makes us work and live our faith in Christ, centred in his Paschal Mystery. Amen.

    The past months have been bombarded with certain issues about faith. The media and the press have been very active in covering and presenting these issues to the public. There were many documentaries about these issues that went on air. There were also numerous books about these subjects that have been published and released worldwide. In short, the world is very active and curious in knowing and entertaining these issues.

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   In the year 2003, Dan Brown’s novel “The Da Vinci Code” was released worldwide. It invited a lot of supporters, but at the same time critics. It actually went on center stage for presenting historically authentic facts implying historically questionable details and faith questioning ideas. What was more intriguing is that it hurt the Christian denomination of the world by presenting the historical Jesus in a way contradictory to what we have believed in.  The novel simply posted erroneous impressions on some fundamental truths about our Christian faith. The novel claimed that Jesus is merely human, and his divinity was merely invented by the Christian-convert Emperor Constantine the Great in the Council of Nicaea in 325 A.D. It also stated that Jesus found love in Mary Magdalene and had children with her, believing that his bloodline still exists when the latter went to France. It also suggests that the Church conspired with some organizations in the choice of the Canonical Gospels, primarily to keep the secret regarding Jesus and his bloodline. These claims are contradictory to the historical Jesus that we know. These claims are a slap to the Christian faith, the most striking is the question about the divinity of Christ. Well, although a work of fiction, the novel has been seen by many as historically factual because of the author’s frequent reference of historically factual and accurate events. But as Catholic faithful, we should always see this as merely a work of the imagination, a fictionalized literature.

   To counter the claims of the novel, we should always respond to them in the light of our faith. We should know by heart and reflect on our Christian faith, grounded on the apostles of the Lord Jesus Christ.

  On the claim that Jesus is merely human. Both tradition and Scripture have affirmed the mystery of Jesus’ nature. Jesus is fully human. Jesus is fully divine. The truth about Jesus cannot be seen by historical reconstruction and guess of the human mind. The truth about Jesus can be seen through faith and reason. “The truth about Jesus as the Son of God comes from a revelation of the Father, as Jesus told Peter (cf. Mt 16:17). The truth about Jesus as Lord can be confessed only in humble faith that is a gift of the Holy Spirit, as St. Paul reminds us (cf. I Cor 12:3). The truth about Jesus is revealed to mere children but hidden to the wise and the learned (cf. Matthew 11:25)” (CBCP Pastoral Statement on “The Da Vinci Code,” par. 4).

    On the claim that Constantine invented Jesus’ divinity. The Council of Nicaea (325) was convened primarily to counter the Arian heresy, claiming that Jesus is not fully divine and that he was less than the Father. This heresy disunited the Christian empire. In effect, the council condemned the Arian heresy and definitively proclaimed the unique relationship of the Father and the Son (cf. CCC 465). “The Church thus confesses that Jesus is inseparably true God and true man. He is truly the Son of God who, without ceasing to be God and Lord, became a man and our brother” (CCC 469).

    On Mary Magdalene. The Holy Grail came about during the Medieval Ages when the Arthurian Romances came about. The grail was said to be the cup of the Last Supper where Jesus drank. Hence, the author’s claim is not chronologically accurate since the idea of the grail came 12 centuries after the Lord Jesus Christ. And Mary Magdalene, obviously, is not the grail of the Lord. They were not even married. “The mythical marriage of Jesus and Mary Magdalene does not advance a deeper appreciation for the feminine, but destroys the truth about the covenantal union between God and humanity that has taken place in the marriage between Jesus and his true Bride, the Church.”  (Handling Questions People may ask about The Da Vinci Code). Rather, we should always bear in mind that Jesus is the Bridegroom, and the Church is the Bride of Christ (cf. Mt 9:15; Mk 2:19). Jesus did not come to the world to establish earthly kingdoms, but he came here to conquer sin and death. Let’s just think of it this way: if Jesus were married to Mary Magdalene, were a mortal prophet, and were to re-establish an earthly and political kingdom, then Jesus would have failed in his mission from God and Christianity would have definitely been a lie (cf. Handling Questions People may ask about The Da Vinci Code).

   As Christian readers and moviegoers, we should always have in mind that the novel and adapted film, “The Da Vinci Code” is merely a work of the mind, a highly fictionalized work. It does not mean that the use of historically correct events makes the novel correct as well. I will repeat: the work of Dan Brown is merely a work of fiction, a work of the mind.

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    A few months ago, the National Geographic Society announced the discovery of a lost archaic manuscript written in papyrus sheets about 1,700 years ago, nearly dating to 300 AD, written in the Coptic dialect, a language formerly spoken in Egypt. At the end of the manuscript is written in Coptic dialect the ending statement, which attributes to the title, maybe, of the manuscript: The Gospel of Judas. Contrary to Dan Brown’s “The Da Vinci Code,” the Gospel of Judas is historically authentic, meaning that the date of writing at about 1700 years ago and that the manuscript is a genuine work of apocryphal literature was affirmed by means of carbon dating and other highly technological equipment, and is neither a fictitious nor non-fictitious writing. Although attributed to Judas Iscariot, the writer of the gospel is not known because of the time element. Judas Iscariot may have not written this because the manuscript is dated at about 300 AD, and we know for a fact that Judas Iscariot committed suicide the same day Jesus was crucified. Hence, the writer of this gospel would have been a person who lived centuries after Jesus Christ; hence, the canonicity and accuracy of events would be questionable. The Gnostics were attributed to this gospel. The colors of Gnosticism are imbibed in the use of words and imageries in this literature.

    Striking about this gospel is its portrayal of Judas Iscariot and Jesus Christ. By the way, this gospel centers mostly on conversations between Jesus and Judas Iscariot.

    The portrait of Judas Iscariot. In the Canonical Gospels, we know that Judas Iscariot is portrayed as the betrayer of Jesus Christ, a traitor among the twelve disciples.  “Then Satan entered into Judas, the one surnamed Iscariot, who was counted among the Twelve, and he went to the chief priests and temple guards to discuss a plan for handing him over to them. They were pleased and agreed to pay him money. He accepted their offer and sought a favorable opportunity to hand him over to them in the absence of a crowd” (Luke 22:3-6). However, in the gospel attributed to him, Judas Iscariot is portrayed as a very wise man who could understand the Lord and the most favored apostle of Christ. What’s more striking is that Jesus is the one who tells Judas to hand him over to the Jews. When Judas worries about being discriminated and ridiculed, Jesus promises him that in doing so, he will be great and more favored by him. The bottom line is: Judas Iscariot is an obedient apostle of Christ, rather than a reviled traitor, willing to collaborate with the Lord as he says so. Well we do not exactly know why Jesus would arrange for his own death. Well, this is very and obviously misleading.

     The portrait of Jesus Christ. What is even more disturbing in this gospel is its portrayal of our Lord Jesus Christ. Imagine our Lord Jesus Christ, arranging for his own death. Well, in this gospel, Jesus commands Judas Iscariot to arrange for his handing over to the Jews. The truth behind this, according to the gospel, is that Jesus wants to get rid of his own body to liberate the real spirit and divinity that is being jailed by this mortal being. This is disturbing to us Christians because we cannot believe that Jesus himself would renounce his Incarnation, that is, “And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son, full of grace and truth” (Jn 1:14). The historical Jesus that is close to our faith gives importance to his full humanity. Even after his Resurrection, Jesus decides to keep his body and show himself to his disciples as a full human being. Another striking about this gospel is its portrayal of Jesus at the Last Supper. Jesus is laughing…laughing hard at that. He is laughing not because he is happy, but he is laughing at his disciples for their wrong notion about God. This made his disciples very angry with him.

    The authenticity of the Gospel of Judas is proven – it is a matter of science. But the accuracy of events and theology of belief is a work of faith. One needs great faith in order to decipher the truth and accuracy of the events portrayed in this literature. Besides, we have a very good and dependable Jesus in our faith. So why test him and look for other Jesus’s?

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    We are faced with three Christ’s: the Christ of our faith who so loved the world that he suffered, died and rose from the dead for our salvation, who is human in every way and did not deny his divinity, who loved his disciples and ate with them and played with them as if they were a family; the Christ of Dan Brown who was portrayed as marrying Mary Magdalene and having children with her, who was claimed as mere human and denied his divinity; and the Christ of the Gnostics who so wanted to be liberated from his body and to live out his divinity through his spirit and paved the way for his death by arranging it with Judas Iscariot.

    But the question is: whom do we choose? Whom do we believe in? There is only one Christ that we must believe in. It is a matter a faith. Be intelligent in choosing. Use your heart. Use the gift of reason that God gave you. Once you choose the right Christ, you will see the light of salvation made possible for us all. God bless us all! Amen.

April 16, 2006    Solemnity of Easter Sunday of the Lord’s Resurrection (B) - White

First Reading: Acts of the Apostles 10: 34a, 37-43
Responsorial Psalm: Psalm 118 "This is the day the Lord has made; let us rejoice and be glad"
Second Reading: 1 Corinthians 5:6b-8 or Colossians 3:1-4
Sequence: Victimae Paschali Laudes
Gospel: John 20:1-9

"This is the day the Lord has made; let us rejoice and be glad!" (Ps 118:24)

Today the whole Church resonates with joy at Christ’s Resurrection from the dead. Two days ago, Christ died for our sins and was victorious when he defeated sin and mocked death by the salvation he won for his people. We shared in his death, for we died of our sins and promised to renew our life in Christ. We, too, were buried with him in the tomb and took our sleep death when we try to make ourselves new and prepare worthily to rise again with Christ. Now, on this most holy day, we rise with Christ to new life, "For just as in Adam all die, so too in Christ shall all be brought to life" (1 Cor 15:22). We do not "rise" literally with him, but we "rise" with him through our own baptism, through our cleansing of oneself and getting rid of our sinful selves and transforming to a new and cleaner people, worthy to be called his children.

Indeed, "this is the day the Lord has made," (Ps 118:24) a day for himself, a day for us, Christians. Let us not forget that this is the central mystery of our faith: that Christ’s dying, we share in his destruction of death, and by his rising, we share in his restoration of our lives. Let us thank God for Good Friday. For, if there was no Good Friday, there would be no Easter Sunday. Let us thank God that his will was done, "Fiat voluntas tuam," and was followed by Christ. Let us thank God for the gift of his Son, our Lord, the Lord of life and death.

Truly, Easter Sunday is a day of victory. Easter Sunday is the day when all of heaven and earth bow down to God for his greatest miracle, the resurrection of his Son. The devil screams in agony for his works did not persevere but failed. Easter Sunday’s mystery bring importance to humanity: by celebrating and remembering the victory of Christ over sin and death, we rise with Him to new life. Easter Sunday is the day the Lord has made, therefore, let us rejoice and be glad. And with everyone, every Christian, we hold each others’ hands and together with the apostle, we can join in mocking death: "Death is swallowed up in victory. Where, O Death, is your victory? Where, O Death, is your sting?" (1 Cor 15:54-55).

April 15, 2006    Easter Vigil of the Lord’s Resurrection (B) - White

First Reading: Genesis 1:1 - 2:2
Responsorial Psalm I: Psalm 104 "Lord, send out your Spirit and renew the face of the earth."
Second Reading: Genesis 22:1-18
Responsorial Psalm II: Psalm 16 "You are my inheritance, O Lord."
Third Reading: Exodus 14:15 - 15:1
Responsorial Psalm III: Exodus 15 "Let us sing to the Lord; he has covered himself in glory."
Epistle: Romans 6:3-11
Alleluia & Responsorial Psalm: Psalm 118 "Alleluia. Alleluia. Alleluia."
Proclamation of the Resurrection: Mark 16:1-7
*Readings 4-7 may be read. If there will be any omittance of readings, the third reading must always be read.

"This is the night when Jesus Christ broke the chains of death and rose triumphant from the grave." (Exsultet)

"Christ has been raised from the dead, the firstfruits of those who have fallen asleep." (1 Cor 15:20) - The Scriptures have been fulfilled this very night. The predictions and prophecies that the prophets prophesied in the Old Testament have found their fulfillment in the New Testament when Christ came into being. And now, the prophecies about the Messiah, that he must suffer, die and rise again in glory, have been fulfilled through the Resurrection of Christ. And it happened this very night. This is the night when good triumphs over evil. This is the night when heaven is wedded to earth. This is the night when humanity is reconciled to God. This is the night when Christ broke the chains of death and rose triumphantly from the grave. This is the night of the Lord!

We Remember. "For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the scriptures; that he was buried; that he was raised on the third day in accordance with the scriptures" (1 Cor 15:3-4) - Let us go back to history and trace back the events that led to our Lord’s Resurrection. One fundamental aspect of the Lord’s Paschal Mystery is his Passion. Jesus encountered and made many enemies in his ministry. And these enemies led to the antagonism of the cross - the start of his passion. They led him to several trials before the High Priest Caiaphas, Herod and Pontius Pilate, who ordered for his crucifixion. They scourged him, crowned him with thorns, and mocked him as a false "king of the Jews." They led him out to Calvary, carrying a wood of the cross weighing about triple his very own weight. He fell down three times under the weight of the cross. By merely suffering alone, he lost his humanity - the dignity of his own person. Jesus is then crucified on the cross. He stayed there, carrying his own weight against the iron nails and the gravity that pulls him down, to the fullest, without any hesitation of going down nor without any regrets of him not accepting the Father’s will. We must understand that "Jesus’ violent death is not a result of chance in an unfortunate conincidence of circumstances, but is part of the mystery of God’s plan" (CCC 599). He died for our sins as a living mysery of our redemption. "For Christ has ransomed us with his blood, and paid for us the price of Adam’s sin to our Eternal Father." (Exsultet) Upon his death, evil is conquered and in the same way, death is conquered by victory. "Where, O death, is your victory?" (1 Cor 15:54) Evil has lost in the struggle between good and bad. He was eventually buried, just as any human person who dies, in a tomb near his death place. And now, we come to share the vision of his resurrection, when after three days, an angel of the Lord announces, "Why do you seek the living among the dead? He is not here, but has risen!" (Luke 24:5-6). Christ is indeed risen!

We Celebrate. "Therefore, heavenly Father, in the joy of this night, receive our evening sacrifice of praise, your Church’s solemn offering." (Exsultet) - Tonight we come together to celebrate Christ’s Resurrection. We are indeed gifted with the color and uniqueness of this precious liturgy. The Service of the Light reminds us that the passage from death to life is dramatically signified by light piercing through the darkness of the night. The Easter Candle reminds us of Christ’s light shining through the darkness and that this pillar of light will not falter but will give us light eternal. The Liturgy of the Word accompanies us as we trace back the history of God’s loving plan of salvation. God gave us the world and created it for us and we should care for it. God also frees us from the bondage of sin and leads us to freedom. The highest part is the proclamation of Christ’s Resurrection, where we all together rejoice at the triumph of our Lord over sin and death. The Liturgy of Baptism celebrates our own initiation in the Church. It reminds us that we belong to a family - God’s very own. This beautiful liturgy calls to mind our own baptism and renews our sense of belongingness in this faith. The Liturgy of the Eucharis, the climax of our celebration, makes us unite in the table of the Lord to celebrate his resurrection from the dead. "Christ has become our paschal sacrifice; let us feast with the unleavened bread of sincerity and truth." (1 Cor 5:7-8). With the end of this mass, we end the liturgy we started on Holy Thursday evening. Hence, this whole liturgy is a celebration of our faith - a celebration unique to us Christians.

We Believe. "This is the night when Christians everywhere are restored to grace and grow together in holiness." (Exsultet) - Christ’s resurrection is the foundation of our Christian faith. The very act of resurrecting from the dead is a definitive source of confirmation for all of his teachings and miracles - giving enough proof of his divinity in humanity. By his his resurrection, Christ opened for us the way to new life, "so that as Christ is raised from the dead by the glory of the Father, we too might walk in newness of life." (Romans 6:4). And finally, Christ’s resurrection is the principle of our future resurrection in Him. As Christians, we have the calling to live a renewed life in his Spirit. Magbagong-buhay tayo! Yes, it is hard, but the simple giving of coins to street children, offering to the Pondo ng Pinoy, and the most simplest saying of "I love you" to loved ones, contemplate on the resurrection of Christ and our eventual new life. Christ invites us to live a new life in him freely, for he conquered sin and death in his resurrection.

Happy Easter to one and all!

April 14, 2006    Good Friday - Liturgy of the Lord’s Passion (B) - Red

First Reading: Isaiah 52:13 - 53:12
Responsorial Psalm: Psalm 31; Luke 23:46 "Father, into your hands I commend my spirit."
Second Reading: Hebrews 4:14-16; 5:7-9
Passion of our Lord Jesus Christ: John 18:1 - 19:42

"Death is swallowed up in victory. Where, O Death, is your victory? Where, O Death, is your sting?" (1 Cor 15:54-55)

"Death is swallowed up in victory. Where, O death is your victory?" (1 Cor 15:54-55) - The mystery of Good Friday presents to us Jesus Christ crucified on the cross, who died for our sins, making possible a victorious triumph in the struggle against good and evil. Christ’s death brings victory to humanity. Christ’s death brings victory to Himself. Christ’s death brings victory to God’s loving plan of salvation. Moreover, death is maked by victory. Death will no longer mean a sad reality, but because of Jesus, death will mean, forevermore, a victory in Christ’s name, a resurrection from death to new life in the new heavens, "The dead will be raised incorruptible, and we shall be changed." (1 Cor 15:52).

Good Friday of the Lord’s Passion is the only day in the Church year when we do not celebrate the Holy Sacrifice of the Mass, for on this day we recall the greatest sacrifice there is - Jesus’ death on the cross. And this sacrifice won him victory over evil.

"The sting of death is sin" (1 Cor 15:56) - Christ died for our sins. He saved all of us and made redemption possible through his sacrificial offering on the cross. He did not choose to die, but submitted himself wholeheartedly to God’s will, "Father, if you are willing, take this cup away from me; still not my will but yours be done" (Luke 22:42). Jesus’ YES to his Father’s will made possible salvation for me, for us, for everyone. The cross was precipitated by sin. If not for our sins, Christ did not die. Sin is the root cause of our alienation from God. But because of his immense love and mercy for us all, he bridged the gap between sin and love and makes us come back to him whenever we repent from our sins, "Let us celebrate with a feast, because this son of mine was dead, and has come to life again; he was lost, and has been found" (Luke 15:23-24).

"The last enemy to be destroyed is death." (1 Cor 15:26) - Christ’s death is the climax of his teaching ministry on earth. He has seen and made many enemies while teaching in Jerusalem, Galilee, and other towns he entered. But these earthly enemies all lead to one single entity, challenged by evil - death. And still, being on the cross ’til his last breath, Christ taught lessons to be used in life - forgiveness, unconditional love, and obedience. His seven last words give testimony to his last teachings before the resurrection. But still, death did not win the match. Christ became obedient to death, and because of this, he won salvation for us all.

"Thanks be to God who gives us the victory through our Lord Jesus Christ." (1 Cor 15:57) - Have you felt Christ’s love? Especially when he was on the cross? If you haven’t, try to kneel down before a crucifix with the image of Christ crucified, and take a glance on his suffering face. You will see his eyes looking at you, and you will hear a voice, a crying but commanding voice, saying, "My son, you are part of this sacrifice I’m making. Go and love your brothers." Jesus does not possess to himself the glory of his victory on the cross, but instead, he makes us sharers in this victory. Hence, we are cooperators in the sacrifice of Christ crucified. He is victorious upon his death, more importantly, we are victorious in Christ’s death. And what great response can we give to Christ crucified than our loving service and total, unselfish dedication to others in our life. Just as Jesus sacrificed on the cross, we too are called to partake of his sacrifice by our loving service to others. We should give thanks to God for he made possible our share in Christ’s victory.

Good Friday is not yet over. We know that Christ has been buried and has become victorious on his cross. But this is not the end of everything…this victory is not yet over. For the victory of God will reach its climax in His Son’s Resurrection from the death, where Christ won victory over the corruption of sin and death. After three days, Jesus will rise again, and when he destroys death, he does it for everyone, and not only for himself. Those whom he calls "his very own" will share in his triumphant victory. And so, those who are worthy have the right to mock Death: "Death is swallowed up in victory. Where, O Death, is your victory? Where, O Death, is your sting?" (1 Cor 15:54-55).

Liturgical Notes:

1.    There is no mass on Good Friday. There is only an afternoon liturgy of the Lord’s Passion, at around 3:00 pm. This service is also called, the Mass of the Pre-Sanctified. This is the continuation of last evening’s Mass of the Lord’s Supper. Once again, this liturgy does not end, but continues in tomorrow’s Easter Vigil.
2.    The liturgy is divided into 4 parts: The Liturgy of the Word, where we read the Lord’s Passion and reflect on this mystery; The General Intercessions, where we pray for the universal intentions of the Church; The Veneration of the Cross, where we kiss and venerate the wood of the cross; and Holy Communion, where we celebrate and accept Christ’s suffering on the cross through receiving his body which were consecrated during last night’s mass.
3.    The altar is empty. The images of the saints and crucifixes are covered with a black or purple veil. The tabernacle is empty and kept open.
4.    Once again, there is no blessing and all depart in silence. The altar is once again stripped after the liturgy.
5.    Evening Prayer is not said by those who participate in this afternoon’s service.

April 13, 2006      Holy Thursday-Evening Mass of the Lord’s Supper (B) - White

First Reading: Exodus 12:1-8,11-14
Responsorial Psalm: Psalm 116 "Our blessing-cup is a communion with the Blood of Christ"
Second Reading: 1 Corinthians 11:23-26
Gospel: John 13:1-15

"I have given you a model to follow, so that as I have done for you, you should also do."

With tonight’s celebration of the Evening Mass of the Lord’s Supper, we solemnly begin the Easter Triduum of our Lord’s Passion, Death and Resurrection. This is when we, the People of God, gather together as one family to join in the celebration of the most Holy Eucharist, which is the sole celebration of the mass today. This is the night, when we Christians, gather together to reminisce the very night when Jesus started his passion through the partaking of his Last Supper. On this most solemn night, the Lord does not only remind us to celebrate his Last Supper, his total giving of himself in his body and blood, but he reminds us to follow his unselfish love, brotherly service and unconditional relationship with his disciples, with us, his brothers and sisters in faith.

Tonight’s celebration of the Last Supper brings us three commemorations that are fundamental in our Christian Life. These three things are those instituted by Christ in the first Last Supper, which he entrusted to his beloved friends at the Cenacle, the Upper Room. These three things are now handed on to us for us celebrate, believe in, and live.
1.    The Holy Eucharist as a sacrament of God’s love. Very often do we come together to celebrate the mass. Every Sunday, we come together to celebrate the Lord’s memory in the Holy Mass, as a sign of our fraternity and solidarity with the Church and as thanksgiving to God. Little did we know that this Eucharist is solemnly instituted by Christ to serve as an unending pact/covenant of love between him, God and his people. On the night he was betrayed, Jesus ate and celebrated the passover with his disciples in what we know as his Last Supper. The formula we use today is traced back to the original blessing Christ uttered on that supper table, "This is my body…This is my blood…do this in remembrance of me." This act of total self-giving in the form of bread and wine alludes to his death on the cross. That’s why in our second reading, the apostle Paul invites us to "proclaim the death of the Lord until he comes again," for us to live the memorial of this unending sacrifice. This Last Supper is the start of God’s love story in the context of the Paschal Triduum.
2.    The Sacrament of Priesthood as service for others. This very night, Jesus instituted the sacrament of priesthood through washing his disciples’ feet. The very essence of priesthood is by totally serving others…unconditionally. The feet are the externally dirtiest part of men’s bodies. These are used for walking and they touch the ground. Unless we wash our feet, they will remain dirty and blemished and the priests are here to cleanse these dirty feet. They are here to help us cleanse our spirituality. The priests live in total service of cleaning ourselves to renew a new life. Maybe, what we see now in priesthood, we "do not understand now, but" we "will understand later." And so, when we see our priests take a towel and tie it around their waists, and pour water into a basin and begin to wash others’ feet, we should also become other priests, ready to be in service for others.
3.    Christ’s Commandement of Brotherly Love as a uniting source. Jesus did not forget his disciples. When he knew that his time had come, he gave them something to remember him, something that will unite them even though he’s gone. Christ gave them his commandment of brotherly love: "Love one another, as I have loved you." He did this for he knew, without love, the disciples will be fearful and they will eventually lose their faith in one another. Hence, he gave this commandment and even concretized it by his washing of their feet. "If I, therefore, the master and teacher, have washed your feet, you ought to wash one another’s feet." And so it was, loving others is not simply showing them you care for them and by merely hugging and/or kissing them, but loving others entails kneeling in service to wash one another’s feet. Loving unconditionally will then unite us as Christ’s followers.

And so we are gathered this very night to watch over Christ and join him on his way to Calvary. His teaching does not end here, but it continues on the cross where immense love will be shown. His Last Supper is a testimony for us Christians that we are indeed a People of God, a People of Love. The bread and wine that we bless is a communion with Christ, and with others. And we ought to live these things not only tonight, but everyday of our lives. For Christ gave himself as a model to be followed, so should we become models as Christ did.

Liturgical Notes:
1.   The Evening Mass of the Lord’s Supper is the start of the Triduum. It is the only mass celebrated on the day (with the exeption of the Chrism Mass in the morning at certain basilicas).
2.   The church bells are rung with great joy during the singing of the Gloria. They all remain silent until the Gloria of the Easter Vigil. Clappers, wooden instruments are used to replace the bells during consecration and Eucharistic procession.
3.   The Washing of the Feet is done after the homily. The 12 disciples must represent a cross-section of the Church community.
4.   There must be a sufficient number of hosts to be consecrated for tonight and tomorrow. There will be no Eucharist (consecration of hosts) tomorrow.
5.   The transfer of the Eucharist to the altar of repose is done right after the post communion prayer. The priest is dressed with the cope, and the Eucharist is processed around the Church before transferred to the altar of repose. Upon reaching the altar, the priest places the ciborium in the tabernacle and incenses it. After incensing, the tabernacle is closed. The clergy leave in silence. The adoration is only until midnight. After midnight, the Eucharist will be transferred to a place (altar of reposition) outside the Church.
6.   The altar is stripped. Nothing may remain on the altar.
7.   The mass does not end for there is one single unity formed by the liturgies of tonight, Good Friday and Easter Vigil. This liturgy ends only with the Mass of Easter Vigil.
8.   The Evening Prayer is said only by those who did not attend this evening’s services.

The Sunday Gospel Reflection will be back during this most holy season. The following is the schedule for the service:
a. The Solemn Paschal Triduum (Holy Thursday-Easter Sunday)
b. The Ascension of the Lord
c. The Solemnity of Pentecost
d. Trinity Sunday
e. Corpus Christi
f. The Solemnity of the Sacred Heart and its novena

May this help you in your liturgical journey on the Jesus’ Passion, Death and eventual Resurrection for our salvation.

God bless and I hope you continue your travel with me.

Santuario de San Jose Parish

(St. Joseph the Patriarch)

Green Hills East, Mandaluyong City

CELEBRATE HOLY WEEK AT SANTUARIO DE SAN JOSE

Activities and Liturgical Celebrations during the Most Holy Week of the Lord’s Passion, Death and Resurrection…

April 9-16, 2006

April 09, 2006  PALM SUNDAY OF THE LORD’S PASSION

                      Mass: Reading of the Passion

                                Liturgy of the Eucharist

                                Blessing of Palms

                      Schedule of Masses:

                      6:15, 7:15 p.m. (Saturday-Anticipated)

                      6:15, 7:15, 8:15, 9:15, 10:15, 11:15 a.m.

                      12:15 nn

                      6:15, 7:15, 8:15 p.m.

April 12, 2006  KUMPISALANG BAYAN

                      5:00 - 7:00 p.m.

April 13, 2006  HOLY THURSDAY

                      CHRISM MASS

                      at the Manila Metropolitan Cathedral

                      Presider: Most. Rev. Gaudencio Cardinal Rosales

                      7:00 a.m.

                      HOLY THURSDAY LENTEN RECOLLECTION

                      9:00 - 11:00 a.m.

                      Speaker: Rev. Fr. Gerry Orbos, SVD

                      EVENING MASS OF THE LORD’S SUPPER AND WASHING 

                      OF THE FEET

                      Mass: Washing of the Feet

                                Transfer of the Blessed Sacrament to the Altar of Repose

                      Eucharistic Adoration/Vigil

                      4:30 - 6:00 p.m.

                      *adoration until midnight only

April 14, 2006  GOOD FRIDAY OF THE LORD’S PASSION

                      GOOD FRIDAY LENTEN RECOLLECTION

                      9:00 - 11:00 a.m.

                      Speaker: Rev. Fr. Rolando de la Rosa, OP

                      LITURGY OF THE LORD’S PASSION

                      Prelude: Communal Stations of the Cross

                      Liturgy: Reading of the Passion

                                  General Intercessions

                                  Veneration of the Cross

                                  Holy Communion

                      Procession of the Santo Entierro and Mater Dolorosa

                      3:30 - 6:00 p.m.

April 15, 2006  BLACK SATURDAY LENTEN RECOLLECTION

                      9:00 - 11:00 a.m.

                      Speaker: Msgr. Gerry Santos

                      EASTER VIGIL OF THE LORD’S RESURRECTION

                      Liturgy: Blessing of the New Fire and Paschal Candle

                                  Proclamation of Easter (Exsultet)

                                  Liturgy of the Word

                                  Liturgy of Baptism

                                  Liturgy of the Eucharist

                      Procession (after the Mass): Salubong

                      10:00 p.m. onwards

April 16, 2006  SOLEMNITY OF EASTER SUNDAY OF THE LORD’S

                      RESURRECTION

                      Mass: Liturgy of the Word

                                Renewal of Baptismal Promises

                                Liturgy of the Eucharist

                      Schedule of Masses:

                      6:15, 7:15, 8:15, 9:15, 10:15, 11:15 a.m.

                      12:15 nn

                      6:15, 7:15, 8:15 p.m.

HAPPY EASTER TO ONE AND ALL!!!