Divine Mercy Sunday

2nd Sunday of Easter, Divine Mercy Sunday

April 16, 2023

Liturgy of the Word -- Acts 2:42-47; Ps. 118:2-4, 13-15, 22-24; 1 Pt. 1:3-9; Jn. 20:19-31. 

 1. Some Notes on Divine Mercy Sunday -- Celebrated on the Octave of Easter, this Sunday is based on the private revelations of St. Faustina Kowalska (1905-1938; see her Diary). In 2000, Pope John Paul II canonized St. Faustina and declared that the 2nd Sunday of Easter "will be called Divine Mercy Sunday." St. John Paul II also enriched the devout observance of this Sunday with a plenary indulgence, granted with the usual conditions (Confession, Communion, prayer for the intentions of the Holy Father), reciting the Our Father and the Creed before the Blessed Sacrament, exposed or reserved, and adding a devout prayer to the merciful Lord, such as, "Merciful Jesus, I trust in you." 

 2. The Divine Mercy Image is based on a vision that St. Faustina had in 1931. Jesus is raising his right hand in blessing annd pointing with his left hand on his chest from which flow forth two rays: one red and one translucent white. The red rays symbolize the blood of Jesus, and the white rays the water that "justifies souls." The whole image is symbolic of charity, forgiveness, and love of God -- the "Fountain of Mercy." The image depicts Jesus at the moment he appears to the disciples in the Upper Room after the Resurrection which empowers them to forgive or retain sins (see our Gospel today, Jn. 20:19- 31). 

 3. St. Faustina's chaplet of Divine Mercy, recited at 3:00pm, the "hour of divine mercy," is one of the most popular devotions in the world. 

 4. Liturgy of the Word -- 1st Reading, Acts 2:42-47 -- the first of two "summary passages," along with Acts 4:32-37. These summary passages describe the chief characteristics of the early Christian community of Jerusalem at the time of the Apostles. "They devoted themselves to the teaching of the Apostles and to breaking bread in their homes (v. 42). Awe came upon everyone and many wonders and signs were done through the Apostles (v. 43). All who believed were together and had all things in common; they would sell their property and possessions and divide them among all according to each one's need (vv.44-45). Everyday they devoted themselves to meeting together in the temple and to breaking bread in their homes. They ate their meals with exultation and sincerity of heart, praising God and enjoying favor with all the people. And everyday the Lord added to their number those who were being saved" (vv. 46-47). 

 5. These then are the chief characteristics of the early Christian community: adherence to the teachings of the Apostles; celebration of the Holy Eucharist, "breaking the bread"; a system of distribution of goods (the rich sharing with the poor); continued attendance at the temple. 

 6. Resp. Ps. 118:2-4, 13-15 , 22-24 -- A Hymn of Thanksgiving. "Let Israel (the house of Aaron and those who fear the Lord) say: his mercy endures forever" (vv. 2-4). "I was hardpressed and falling, but the Lord came to my help. The Lord, my strength and might, he became my savior" (vv. 13-15). "The stone the builders rejected has become the cornerstone. By the Lord has this been done.... This is the day the Lord has made; let us rejoice and be glad" (vv. 22-24). 

 7. 2nd Reading, 1 Pt. 1:3-9 -- "Blessed be the God and Father of our Lord Jesus Christ, who in his mercy gave us a new birth to a living hope, through the resurrection of Jesus Christ from the dead" (v. 3). He gave us a new rebirth to a salvation "in the final time." In this you rejoice, but you still have to suffer through various trials, so that the genuiness of your faith may prove to be for praise, glory, and honor at the revelation of Jesus Christ" (vv. 4-7). "Although you have not seen him, you love him... you believe in him, you rejoice with an indescribable and glorious joy, as you attain the goal of your faith, the salvation of your souls" (vv. 8-9). 

 8. Gospel, Jn. 20:19-31 -- On the 1st day of the week, Jesus appears to the disciples, who have locked the doors for fear of the Jews. He says to them, "Peace be with you" (v. 19). He shows them his hands and his side. They rejoice because they now see Jesus in person (vv. 19-20). Jesus says to them again, "Peace be with you. As the Father has sent me, so I send you" (v. 21). He breathes on them and tells them, "Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retained are retained" (vv. 22-23). 

 9. Thomas, named Didymus, is absent. The other disciples tell him, "We have seen the Lord." But he says to them, "Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe" (vv. 24-25). A week later, Jesus comes to them again, "although the doors were locked." He greets them, "Peace be with you" (v. 26). Then he says to Thomas, "Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe" (v. 27). Thomas answers, "My Lord and my God!" (v. 28). Jesus tells Thomas, "Have you come to believe because you have seen me? Blessed are those who have not seen and have believed" (v. 29). 

 10. Jesus did many other signs in the presence of his disciples that are not written in John's book. "But these are written, that you may come to believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name" (v. 31). 

 11. Prayer -- God of ever-living mercy, in the very recurrence of the paschal feast, you kindle the faith of your own people . Grant, we pray, that the grace you have bestowed on us may increase and that all may rightly understand in whose Spirit they have been reborn, through whose Blood they have been redeemed. This we pray, through Christ our Risen Lord. Amen. (Collect of today's Holy Mass, simplified). 

 A blessed Easter to one and all, halleluiah, halleluiah!!! 

 Prayers, best wishes, God bless!

Holy Saturday Vigil (Part 1)

The season of Lent ends as we begin the Holy Saturday Vigil. According to Jewish reckoning, the 1st day of the Holy Triduum starts from sunset of Holy Thursday to sunset of Good Friday. On this 1st day, everything happens: the Lord's Supper, his Passion, Death, and Burial. On the 2nd day, from sunset of Good Friday to sunset of Holy Saturday, nothing happens. It is a quiet day of sorrow and grief. The dead Jesus is in the tomb. 

 2. "He descended into hell." The true human that he is, Jesus is in the abode of the dead, hell or Hades in Greek, Sheol in Hebrew. But his presence there is good news to all the just whom he frees so that they may have a vision of God. Even in the place of the dead, he proclaims the Good News of salvation. 

 3. "On the third day he rose from the dead." Sunset of Holy Saturday starts the 3rd day and final day of the Holy Triduum. We reach the climax of whole three days, the day of the Resurrection. The Easter Vigil is one of the oldest Christian celebrations, dating back to the mid-2nd century. In the 3rd and 4th centuries, it was the occasion for the baptism of catechumens. 

 4. The rite should begin after nightfall. It is very rich in meaning and quite complex. It is divided into 4 parts: Service of Light; Liturgy of the Word; Baptismal Liturgy; Liturgy of the Eucharist 

 5. 1st Part, Service of Light -- It is held in complete darkness outside the church. The paschal candle is blessed and lit from a new fire. It is then carried in procession into the church. The procession stops three times for the intoning of "Light of Christ." The people respond: "Thanks be to God!" The people have their candles lit. 

 6. The paschal candle is placed in the sanctuary and the Easter Proclamation, Exsultet, is chanted. This beautiful chant in honor of Christ, the Light of the World, goes back to the 7th century. The original Latin melody has now been replaced by musical chants in different languages. A popular version in the Philippines is that of the Jesuit Fr. Manoling Francisco. The people hold their lit candles during the chant. 

 7. 2nd Part, Liturgy of the Word -- Seven Readings from the Old Testament are read. However, the readings may be reduced, but the reading from Exodus, Ex. 14, the passage through the Red Sea, must be read. The Readings underline the vigil nature of the evening. We are waiting in prayer for the Resurrection. 

 8. After the last Reading, the Gloria is sung with the ringing of bells and the altar candles are lit. The liturgy continues as usual with the Collect. 

 9. 1st Reading, Rom. 6:3-11 -- Paul teaches the Romans, and us, that when we are baptized , we are baptized into the death of Christ. We are buried with him through baptism of death. "Just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life" (vv. 2-4). "We shall be united with him in the resurrection" (v. 5). Our old self was crucified with him, and so we are no longer slaves to sin (v. 6). "If we have died with Christ, we shall also live with him (v. 8). Because Christ rise from dead, death no longer has any power over him. He lives for God (vv. 9-10). We must think of ourselves as "being dead to sin and living for God in Jesus Christ" (v. 11).

Divine Mercy Sunday (Part 2)

10. At the end of the Reading, the celebrant intones the solemn triple alleluiah, the people's response for the Responsorial Psalm. 

 11. Resp. Psalm, Ps. 118: 1-2, 16-17, 22-23, Hymn of Thanksgiving. "Give thanks to the Lord, for he is good, his mercy endures forever. Let Israel say: his mercy endures forever" (vv 1-2). "I shall not die but live and declare the deeds of the Lord" (v. 17). "The stone the builders rejected has become the cornerstone. By the Lord has this been done; it is wonderful in our eyes" (vv. 22-23). The New Testament interprets vv. 22-23 as referring to the death and resurrection of the Lord (see Mt. 21:42; Acts 4:11; cf. Rom. 9:33; 1 Pt. 2:7). 

 12. Gospel, Mt. 28:1-10 -- The Resurrection of Jesus. "After the sabbath, as the first day of the week was dawning," Mary Magdalene and the other Mary visit the tomb of Jesus. A great earthquake occurs, and an angel rolls back the stone. His appearance is "like lightning" and his clothing "white as snow" (vv. 2-3). The guards are shaken and become "like dead men" (v. 4). 

 13. Then the angel tells the women: "Do not be afraid! You are seeking Jesus the crucified. He is not here, for he has been raised just as he said" (see Mt. 16:21;17:23; 20:19). "Come and see the place where he lay" (vv. 5-6). "Then go quickly and tell his disciples, 'He has been raised from the dead, and he is going before you to Galilee. There you will see him'" (v. 7). The women go away quickly, "fearful but overjoyed," and run to announce the resurrection to the disciples. Jesus greets them. They embrace him and give him homage. Jesus tells them, "Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me" (vv. 8-10). For Matthew, an earthquake indicates the presence of God, and here the inbreaking of a new age with the death and resurrection of Jesus. 

 14. 3rd Part, The Baptismal Liturgy -- This consists of the Litany of the Saints, blessing of the baptismal water, baptismal and confirmation rites, and renewal of baptismal promises. In my experience, the renewal of baptismal promises is always a very joyful occasion. It is as though the community is celebrating a collective festive baptism. 

 15. 4th Part, Liturgy of the Eucharist -- This resumes with the prayers of the faithful and proceeds as usual. The dismissal at the end of the Mass ends with alleluiah. 

 16. As the Exsultet declares concerning this night of the Resurrection: "The sanctifying power of this night dispels wickedeness, washes faults away, restores innocence to the fallen, and joy to mourners, drives out hatred, fosters concord, and brings down the mighty." The Resurrection of Christ was the cornerstone of the preaching of the early church (see, e.g., Acts 1:22; 2:23-24; 3:15; 4:2; 13:30; 24:21). It is the crowning point of our faith. "If Christ had not been raised," wrote St Paul, "then our preaching is in vain and your faith is in vain" (1 Cor. 15:14). 

 17. Prayer -- O God, you make this sacred night radiant with the glory of the Lord's resurrection. Grant, we pray, that you may stir up our spirit as your adopted sons and daughters. Grant us the grace to live fully the life of your Risen Son that the Holy Spirit bestowed on us at our Baptism, and to render you undivided service, through the same Christ our Lord. Amen. 

 Let us give thanks to the Lord, alleluiah, alleluiah! Prayers, stay safe, God bless!

Some Note on Good Friday

Good Friday April 7, 2023 

 1. In the Apostles' Creed, we declare: "I believe in one Lord Jesus Christ, the Only Begotten Son of God.... For our sake, he was crucified under Pontius Pilate, he suffered death, and was buried." On this most holy day, Good Friday, we commemorate the Passion and Death of the Lord. "Christ died for our sins in accordance with the scriptures" (1 Cor. 15:3). Because God "loved us," he "sent his Son to be the expiation for our sins" (1 Jn. 4:10). By his loving obedience to the Father, "unto death, even death on a cross" (Phil. 2:8), Jesus fulfills the atoning mission of the Suffering Servant (see Is. 53:10), who will make "many righteous, and he shall bear their iniquities" (Is. 53:11; see Rom. 5:19). 

 2. In the 17th century, following an earthquake in Peru, the 3-hr service, a meditation on Jesus' "Seven Last Words on the Cross," was introduced to the liturgy by the Jesuits. It takes place between noon and 3:00 PM. 

 3. The liturgy of Good Friday falls into three parts: Liturgy of the Word, Veneration of the Cross, and Holy Communion. The Eucharist is not celebrated, except for Penance and the Anointing of the Sick. 

 4. The Liturgy of the Word: The celebrant makes a solemn but silent entrance, without any singing. He makes a full prostration in the sanctuary before the altar, a symbol of grief over the death of Jesus and sorrow for our sins. Then, without any greeting, he prays the Collect, and the Readings begin. 

 5. The 1st Reading is the 4th Servant Poem of Isaiah (Is. 52:13-53:12), the most beautiful and powerful of the 4 Poems. The readings culminate with John's triumphant Passion Narrative. Then follow the comprehensive Great Intercessions. We pray for the church, the pope, the clergy, the laity, candidates for Baptism and Confirmation, the unity of Christians, the Jewish people, non-Christians, unbelievers, civil authorities, and all those in need. 

 6. The Veneration of the Cross: the celebrant gradually unveils in three stages a portable covered cross with a chant. The unveiled Cross is then venerated. Because of the massive crowd, the veneration is continued after the liturgy. 

 7. Holy Communion: This is sometimes called "the Mass of the Presanctified." The Liturgy begins with the Our Father. The Blessed Sacrament, consecrated at the Lord's Supper, is distributed for Communion. The Good Friday Liturgy ends with a final blessing prayer and the altar is stripped bare. 

 8. In the Philippines, the Santo Entierro, the image of the dead Christ lying inside glass panels, is brought in procession through parts of the town with a massive crowd of the faithful. Veneration of the Cross resumes and continues into the night. 

 9. Devotional prayers, that are related to Good Friday, include the Stations of the Cross, Acts of Reparation to Jesus Christ and to Mary, and the Novena to the Divine Mercy. 

 10. Prayer -- Lord, send down your blessing upon us, your people, who devoutly recall the death of your Son in the sure hope of the resurrection. Grant us pardon and bring us comfort. May our faith grow stronger and our eternal salvation be assured, through Christ our Lord. Amen. "We adore you, O Christ, and we bless you. Because by your holy Cross, you have redeemed the world." Prayers, stay safe, God bless!

Holy Thursday, Mass of the Lord's Supper

April 6, 2023

 Liturgy of the Word -- Ex. 12:1-8, 11-14; Ps. 116:12-13, 15-16, 17-18; 1 Cor. 11:23-26; Jn. 13:1-15. 

 1. Some Notes from the ORDO -- * The tabernacle should be empty at the beginning of Holy Mass. * At the place of Reposition, it is not allowed to expose the Blessed Sacrament in a monstrance or even in a ciborium. * The faithful are encouraged to adore the Blessed Sacrament for a suitable period during the night. 

 2. Some Notes on Holy Thursday -- Also known as Maundy Thursday, Holy Thursday commemorates the Last Supper of Jesus before his Passion, Death, and Resurrection. It also commemorates the Washing of the Feet. "Maundy" comes from the Latin word, " mandatum, " -- mandate or commandment, and reflects the words of Jesus, "I give you a new commandment" (Jn. 13:34). 

 3. The Last Supper provides the biblical basis for the Sacrament of the Eucharist. It took place in the week of the Passover. During the meal, Jesus foretells his betrayal by one of his Apostles. The betrayal would commence his own "passover" to the Father. 

 4. Several sites in Jerusalem claim to be the Cenacle or Coenaculum in Latin, the place of the "coena" or supper, the Upper Room. 

 5. The Holy Thursday Mass features the singing of Glory to God, accompanied by the ringing of bells. The bells are then silent until the Easter Vigil. The services conclude with the transfer of the Blessed Sacrament to the place of Reposition. The agony in the garden begins. And the altar is stripped bare. 

 6. 1st Reading, Ex. 12:1-8, 11-14 -- The Lord instructs Moses and Aaron to tell the whole Israelite community to celebrate the Passover meal every year. This is to memorialize the action of the Lord in saving the Israelites from captivity in Egypt. The Lord describes how the meal, featuring the paschal lamb, is to be prepared and eaten, with some of its blood applied to the doorposts of each house (vv. 3-8). "This day will be a remembrance for you which your future generations will celebrate with a pilgrimage to the Lord; you will celebrate it as a statute forever" (v. 14). On the night of the Passover, the Lord struck down every first born, but "passed over" every house marked by the blood of the lamb (vv. 12-13). 

 7. Resp. Ps. 116:12-13, 15-16, 17-18 -- The Psalmist thanks the Lord for saving him from mortal danger. "How can I repay the Lord for all the great good done for me? I will raise the cup of salvation and call on the name of the Lord. I will pay my vows to the Lord" (vv. 12-14). "I will offer a sacrifice of praise and call on the name of the Lord" (v. 18). 

 8. 2nd Reading, 1 Cor. 11: 23-26 -- Paul's narrative of the Institution of the Eucharist. Paul's story of the Last Supper antedates that of the Synoptics and is the earliest written account. Paul says that he received the account from the Lord (see v. 23). "The Lord Jesus, on the night he was handed over, took bread, and, after he had given thanks, broke it and said, 'This is my body that is for you. Do this in remembrance of me'" (vv. 23-24). "In the same way also the cup, after supper, saying, 'This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.' For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes" (vv. 25-26). 

 9. Paul emphasizes Jesus' action of self-giving, expressed in his words over the bread and the cup, and in his double command to repeat his action. In this double command is the institution of the priesthood. Priests are to do the whole eucharistic action of Christ. 

 10. Gospel, Jn. 13:1-15 -- The Washing of the Disciples' Feet. "Before the feast of the Passover, Jesus knew that his hour had come to pass from this world to the Father. He loved his own in the world and he loved them to the end" (v. 1). For John the Last Supper took place "before the feast of Passover," while in the Synoptics, the meal took place on the feast itself, Thursday. 

 11. Judas, son of Iscariot, has already decided to betray Jesus (v. 2). Fully aware that he "had come from God and was returning to God," Jesus rose from supper and began washing the feet of the Apostles and drying them with a towel (vv. 3-5). But Simon Peter said, "You will never wash my feet." Jesus told him, "What I am doing, you do not understand now, but you will understand later.... Unless I wash you, you wil have no inheritance with me" (vv. 6-8). So Peter said, "Master, then not only my feet, but my hands and head as well." 

 12. But Jesus told him, "Whoever has bathed has no need except to have his feet washed..., so you are clean, but not all." Jesus was referring to Judas (vv. 9-11). When he had finished, he said to them, "Do you realize what I have done for you? You call me 'teacher' and 'master,' and rightly so, for indeed I am. If I, therefore, the master and teacher, have washed your feet, you ought to wash one another's feet. I have given you a model to follow, so that as I have done you should also do" (vv. 12-15). The Washing of the Feet, an act of love and humble servanthood, is the practical demonstration of the Eucharist. 

 13. Prayer -- O God, before he was crucified for our sake, your Only Begotten Son entrusted to the Church the banquet of his love, a sacrifice, new for all eternity. Grant, we pray, that we may have fullness of charity and of life from this great Mystery. We ask this through Christ our Lord. Amen. 

 Prayers, stay safe, God bless!

The Chrism Mass

April 4, Tuesday of Holy Week, Chrism Mass

Readings -- Is. 61:1-3, 6, 8-9; Ps. 89:21-22, 25, 27; Rev. 1:5-8; Lk. 4:16-21. 

 1. Some Notes on the Chrism Mass -- The Chrism Mass is one of the most important liturgies in the Church. With the priests around him, the bishop blesses the Holy Oils of the Sick and of the Catechumens and consecrates the Sacred Chrism. The holy oils are used for Anointing the Sick, for the Sacraments of Baptism, Confirmation, and Holy Orders, as well as for the dedication of altars and churches. 

 2. The Chrism Mass is celebrated in the morning of Holy Thursday. But in many dioceses, it is celebrated on another day of Holy Week, so that the priests from distant parishes can return home with their holy oils on the same day. In the Archdiocese of Cotabato, the Chrism Mass is celebrated on Holy Tuesday afternoon, preceded by a Clergy Meeting on Monday, Recollection and Confessions on Tuesday morning. 

 3. The historian, Hippolytus, c. 200 AD, described a ceremony taking place during the Easter Vigil at which the bishop blessed 2 holy oils and consecrated a third. In the 5th century, the ceremony of the oils was transferred to Holy Thursday. 

 4. During the time of Pope Pius XII, a separate Mass for the blessing of the Holy Oils was promulgated. This was to emphasize Christ's institution of the Priesthood, with Jesus' words at the Last Supper, "Do this in memory of me." For this reason, the priests renew their priestly commitments at the Chrism Mass. Pope Paul VI said, "The Chrism Mass is one of the principal expressions of the fullness of the bishop's priesthood and signifies the closeness of the priests with him." 

 5. Chrism is made of olive oil and is scented with sweet perfume, usually balsam. Newly anointed priests are anointed with Chrism on the palms of their hands. Newly ordained bishops receive an anointing of chrism on their foreheads. In the old rite, bishops were anointed both in the head and in the hands with Chrism. 

 6. 1st Reading, Is. 61:1-3, 6, 8-9 -- Isaiah declares: "The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the afflicted, to bind up the brokenhearted, to proclaim liberty to the captives, to announce a year of favor from the Lord... to comfort all who mourn" (vv. 1-3). "You yourselves shall be called 'Priests of the Lord,' 'Ministers of our God'" (v. 6). A new identity for Israel, implying a new mission of serving others. "For I, the Lord, love justice... an everlasting covenant I will make with them" (v. 8). Their descendants will be known as blessed by the Lord (v. 9). 

 7. Resp. Ps. 89:21-22, 25, 27 -- The Lord sets up David as a leader. He anoints David with holy oil (vv. 21-22). God's faithfulness and mercy will rest in him (v. 25). He shall cry to God, "You are my father, my God, the Rock of my salvation" (v. 27). 

 8. 2nd Reading, Rev. 1:5-8 -- John gives greetings to the "seven churches of Asia," i.e., the churches in the Roman province in western Asia Minor, now modern Turkey. The 7 churches are Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (see Rev. 1:11). Grace to you and peace "from Jesus Christ, the faithful witness, the firstborn from the dead and ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, who has made us and has freed us into a kingdom, priests for his God and Father, to him be glory and power forever and ever. Amen" (vv. 5-8). 

 9. Gospel, Lk. 4:16-21 --Jesus preaches in the synagogue of his own hometown of Nazareth for the very first time. He reads a scroll, "The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord" (vv. 18-19). Sitting down, Jesus declares, "Today this scripture passage is fulfilled in your hearing" (v. 21). His meaning is obvious to his hearers. Jesus, anointed by the Spirit of God, is the fufillment of Old Testament hopes and expectations. 

 10. This being the Chrism Mass, a Mass that highlights the priestly vocation, the words, "anoint," "priests," recur in the Liturgy of the Word. Isaiah is anointed by the spirit for mission. God calls his people, "Priests of God." God anoints David as king. By his blood, Jesus has made us into a kingdom of priests. The Spirit of God anoints Jesus for mission. As our priests renew the commitments they made at their ordination, let us pray for them to be holy, faithful, and zealous in their ministry of shepherding us on our journey to God. 11. Prayer -- O God, you anointed your Only Begotten Son with the Holy Spirit and made him Christ and Lord. Graciously grant that, being made sharers in his consecration, we may bear witness in this world to his Redemption. This we pray through Christ our Lord. Amen. (Collect for the Chrism Mass). 

 Prayers, stay safe, God bless!

Palm Sunday

April 2, Palm Sunday, 6th Sunday of Lent. 

 Liturgy of the Word -- Is. 50:4-7; Ps. 22:8-9, 17-18, 19-20, 23-24; Phil. 2:6-11; Mt. 26:14-27:66. 

 1. Note on March 29, Memorial of San Pedro Calungsod. March 29, being a Lenten day but not yet Holy Week, the Collect of San Pedro Calungsod may be used at the Mass. 

 2. Some Notes on Palm Sunday -- Palm Sunday, officially called Passion Sunday, is the 6th and last Sunday of Lent, and is the the 1st day of Holy Week. It commemorates the triumphal entry of Jesus into Jerusalem. The ceremonies in Jerusalem were recorded in the 4th century by the pilgrim, Etheria, Today, the faithful carry palm branches or branches of other trees, where palms are not available. They represent the palm branches that the crowd scattered in front of Christ as he rode a donkey into Jerusalem. 

 3. All the four gospels narrate the story of Christ's entry (Mt. 21:1-11; Mk. 11:1-11; Lk. 19:28-44; Jn. 12:1-19). But only John's gospel marks the timeline, six days before the Passover (Jn. 12:1). The Synoptics say that the crowd laid their garments, cloaks, and cut rushes (flowering plants) on the path of the donkey, while John speaks of palm fronds. The Gospel of Matthew (Mt. 21:4-5) states that Christ's entry into Jerusalem fulfills the prophecy of Zechariah, "See, your king come to you, righteous and victorious, lowly and riding a donkey, on a colt, the foal of a donkey" (Zech. 9:9). It suggests that Jesus was the King of Israel. 

 4. As Jesus rides into Jerusalem, the crowd sing "Blessed is he who comes in the name of the Lord. We bless you from the house of the Lord" (Ps. 118:25-26). Since in Eastern tradition a horse would suggest an animal of war, riding a donkey into Jerusalem gives the idea that Jesus comes as the Prince of Peace. In Lk. 19:41, Jesus looks at Jerusalem and weeps over it. It is a foretelling of his Passion and the suffering that awaits the city in the events of the destruction of the Second Temple. 

 5. After the blessing of palms outside the church and procession into the church, Mass begins with the Collect. Red vestments are used to symbolize the Blood of the Passion. 

 6. 1st Reading, Is. 50:4-7 -- The Lord's Servant, a figure of Christ, speaks. "I gave my back to those who beat me, my cheeks to those who tore out my beard, my face I did not hide from insults and spitting" (v. 6, a foretelling of the Lord's passion). "The Lord God is my help, therefore I am not disgraced" (v. 7). 

 7. Responsorial Ps. 22:8-9, 17-18, 19-20, 23-24 -- Our Psalm has verious allusions to the Passion of Christ -- "All who see me mock me; they curl their lips and jeer; they shake their heads at me. He relied on the Lord - let him deliver him; if he loves him, let him rescue him" (vv. 8-9; see Mt. 27:43). "They have pierced my hands and my feet.... They stare at me and gloat; they divide my garments among them, for my clothing, they cast lots (vv. 17-19; see Mt. 27:35; Jn. 19:24). "But you, Lord, do not stay far off; my strength, come quickly to help me" (v. 20). I will proclaim and praise your name in the assembly (vv. 23-24). 

 8. The opening words of the Psalm, "My God, my God, why have you abandoned me?" (v. 1), were uttered by Jesus at the Crucifixion (see Mk. 15:34; Mt. 27:46). 

 9. 2nd Reading, Phil. 2:6-11 -- The humble total self-emptying of Jesus -- the rhythmic beauty of the verses suggests that they perhaps have been an early Christian hymn with certain additions by Paul. The verses are worth quoting in full. Have the attitude of Jesus, "Who though he was in the form of God, did not regard equality with God something to be grasped" (vv. 5-6). "Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross" (vv. 7-9). "Because of this, God greatly exalted him and bestowed on him the name, that is above every name, that at the name of Jesus, every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (vv. 9-11). 

 10. The self-emptying ("kenosis") of Jesus for our salvation is total: from divinity to humanity to servanthood, to death on the Cross. Yet it is his path to ultimate glorification -- Jesus Christ is the Lord! This path of humble self-abnegation is our path, too, to heavenly glorification. 

 11. Gospel , Mt. 26:14- 27: 66 -- The Passion Narrative is the main focus of Passion Sunday. The following may serve as an outline: agreement between Judas Iscariot and the chief priests to betray Jesus:: the Passover dinner, institution of the Holy Eucharist and the Priesthead; agony in the garden, betrayal and arrest of Jesus; trial of Jesus before the Sanhedrin, the denial of Peter, Jesus before Pilate; the death of Judas; the sentence of death on Jesus; the soldiers' mockery of Jesus, crowning with thorns; carrying of the cross, assistance of Simon the Cyrenian; the Crucifixion; finally, the death and burial of Jesus. 

 12. The outline glosses over the insane plotting of the leaders of Israel to have Jesus crucified. Nor does it describe the extreme humiliation and sufferings that Jesus silently endured at the hands of the Roman soldiers and of the crowd. Nor the awesome effects of his death on the dead, on the veil of the sanctuary, the quaking of the earth, and the faithfulness of the women-disciples of Jesus. All these are rich points of reflection and prayer that should flow into profound sorrow for sin and deep gratitude for the grace of salvation. 

 13. Prayer -- Almighty ever-living God, today we begin our most sacred week during which we commemorate the self-sacrifice of your beloved Son for our salvation. Grant, we pray, O Lord, that we may, with your grace, shed off our pride and selfishness, and humbly share in the sufferings of Jesus your Son through whom we receive eternal life in your Kingdom. This we pray through Christ our Lord. Amen. 

 Prayers, stay safe, God bless!

5th Week of Lent

March 29, Wed, 5th Week of Lent: 

 Readings -- Dn. 3:14-20, 91-92, 95; Responsorial, Dn. 3:52, 53, 54, 55, 56; Jn. 8:31-42. 

 1. Notes on Holy Week -- Holy Week is the most sacred week in our liturgical year that began in Advent. It starts on the evening of Palm Sunday and concludes on Easter Sunday. It starts with a commemoration of Christ's triumphal entry into Jerusalem, the betrayal of Jesus on Holy Wednesday, climaxing with the commemoration of the Lord's Last Supper on Holy Thursday, and the Passion of Jesus on Good Friday. It concludes with Christ's rest in death and descent into hell (Hades, the place of the dead) on Holy Saturday. Its glorious climax begins at the Holy Saturday Vigil and Christ's Resurrection on Easter Sunday. 

 2. The earliest allusion to the special observance of Holy Week is found in the Apostolic Constitutions (3rd-4th century). It prescribed abstinence for Holy Week and absolute fast for Good Friday and Holy Saturday. Good Friday was the first of the Holy Triduum to emerge into special prominence. Next came Holy Saturday with its vigil.The Holy Week liturgies among Catholics, Lutherans, Anglicans, Methodists, and Presbyterians are almost identical. 

 3. 1st Reading, Dn. 3:14- 20, 91-92, 95 -- King Nebuchadnezzar of Babylon had a 90ft high golden statue made and ordered all Babylonians as well as the Jews in exile to bow down and worship the statue (vv. 1-17). But three Jews, Meschach, Sedrach, and Abednego (also named Azariah, see Dn. 1:7), refused, "We will not serve or worship your god" (v. 18). Enraged, the King ordered them to be cast into a white-hot furnace. In the midst of the fire, the three sang and blessed God (vv. 52-90). Amazed that they were not burned by the blazing fire, the King released them, saying, "Blessed be the God of Israel, who sent his angel to deliver them" from the furnace (v.95). 

 4. Responsorial, Dn. 3:52, 53, 54, 55, 56 -- the 1st 4 of 39 verses of the song of the the three men. "Blessed are you, O Lord, the God of our ancestors; praiseworthy and exalted above all forever" (v. 52). "Blessed are you in the temple of your holy glory, praiseworthy and glorious above all forever" (v. 53). "Blessed are you on the throne of your kingdom, praiseworthy and exalted above all forever" (v. 54). "Blessed are you in the firmament of heaven.... blessed are your works in the heavens, praise and exalt him forever" (vv. 54-56). 

 5. Gospel, Jn. 8:31-42 -- Some Jews want to kill Jesus (see v. 37). But to the Jews who believe in him, Jesus says, "If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free" (v. 32). They reply that with Abraham as their ancestor they were always free (v. 33). 

 6. Jesus clarifies, "Amen, amen, everyone who commits sin is a slave to sin.... your ancestor is Abraham. But you are trying to kill me, because my word has no room for you" (vv. 34-37). "I tell you what I have seen from the Father's presence; then do what you have heard from the Father" (v. 38). They reply that their father is Abraham. Jesus indicts them. They are not doing the works of their father, Abraham, because they are trying to kill him (vv. 39-40). "If God were your Father, you would love me,... for he sent me" (vv. 41-42). 

 7. For reflection and prayer: Faith in God is demonstrated by perseverance in adversity (1st Reading). It is lived out in discipleship, in doing the works of God (Gospel), doing works of charity. "Blessed are you, O Lord, our God, praiseworthy above all forever." 8. Prayer -- Almighty God, our heavenly Father, renew in us the gifts of your mercy; increase our faith, strengthen our hope, enlighten our understanding, widen our charity, and make us ready to serve you, through Jesus Christ our Lord. Amen. (Collect of today's Holy Mass). 

 Prayers, stay safe, follow dr's advisories re heat wave, God bless!

5th Sunday of Lent

March 26, 5th Sunday of Lent: 

 Liturgy of the Word -- Ezek. 37:12-14; Ps. 130:1-2, 3-4, 5-6, 7-8; Rom. 8:8-11; Jn. 11:1-45. 

 1. The Readings on this last Sunday before Holy Week are rich in meaning for personal reflection and prayer. The key ideas may be grouped thematically: *When in sin, we are like dry bones without life ( Ezek. 37); *We cry out to the Lord for mercy and forgiveness (Psalm 130); *And the Lord, in his mercy and love, raises us to life (Jn. 11); *We now belong to Christ as his disciples (Rom. 8); *And the Holy Spirit dwells in us, and gives new life to our mortal bodies (Rom. 8). *For Christ is "the Resurrection and the life," who will raise us up on the last day (Jn. 11). *We have received his gift of life, love, and mercy (Ezek 37; Ps. 130); *We believe and confess, "You are the Messiah, the Son of God!" (Jn. 11). 

 2. 1st Reading, Ezek. 37: 12-14 -- Ezekiel's vision of the dry bones. In this vision, the Lord brings the prophet to a valley filled with dry bones, representing the exiled Israelites. Ezekiel witnesses the Lord bringing the bones to life with the breath of life (vv. 1-11). "I will make you come out of your graves, my people, and bring you back to the land of Israel. You shall know that I am the Lord" (vv. 12-13). "I will put my spirit in you that you may come to life and I will settle you in your land. Then you will know that I am the Lord. I have spoken; I will do it - oracle of the Lord" (v. 14). 

 3. Resp. Ps. 130:1-2, 3-4, 5-6, 7-8 -- the "De Proundis," "Out of the depths," a prayer used liturgically for the faithful departed. We cry out to the Lord for mercy and wait for his forgiveness. The Lord is merciful. 

 4. "Out of the depths I cry to you, Lord; Lord, hear my cry! May your ears be attentive to my cry for mercy. If you, Lord keep account of my sins, Lord, who can stand? But with you is forgiveness and so you are revered" (vv. 1-4). A sinner's cry for mercy. "I wait for the Lord, my soul waits for his word... more than sentinels for daybreak, let Israel hope in the Lord, for with the Lord is mercy and plenteous redemption" (vv. 5-8). 

 5. 2nd Reading, Rom. 8: 8-11 -- Christ became incarnate for our redemption. For those who live in Christ, there is no condemnation. We now live according to the spirit of life in Christ and we are concerned about things of the spirit. But those who live according to the flesh are concerned with earthly things (vv. 1-7). 

 6. "Those who are in the flesh cannot please God .... and do not belong to Christ" (vv. 8-9). But if you live according to the spirit, the Spirit dwells in you. "If Christ is in you, although the body is dead because of sin, the spirit is alive because of righteousness" (vv. 9-10). The Spirit of God raised Jesus from the dead. The same Spirit dwells in you and "will give life to your mortal bodies" (v. 11). 

 7. Gospel, Jn. 11:1-45 -- The account of the Raising of Lazarus is the longest continuous narrative in John outside the Passion account. It leads directly to the decision of the Sanhedrin to kill Jesus. 

 8. The account is multi-layered, rich material for our personal reflection: the immense love of Jesus for Lazarus and his sisters, Martha and Mary; the ways of discipleship shown by the active Martha and the contemplative Mary; the Apostles' lack of understanding; the path to belief for those who witnessed the raising of Lazarus from the dead; and the words of Jesus to Martha: "I am the resurrection and the life, whoever believes in me, even if he dies, will live" (v. 25); and Martha's confession of Jesus, "You are the Messiah, the Son of God" (v. 27). 

 9. The miracle itself is simple but still awesome. Lazarus has been in the tomb for 4 days. Jesus cries out, "Lazarus, come out!" (v. 43). Lazarus comes out, his hand and foot tied with burial bands, and his face wrapped in cloth. So Jesus says, "Untie him and let him go" (vv. 43-44). 

 10. Prayer -- O Lord, our God, out of the depths we cry out to you for your love and forgiveness. Grant, we pray, O Lord, that your Spirit dwell in us, enliven our souls, preserve us from all physical and spiritual harm, and bring us to everlasting life. This we pray through Christ our Lord. Amen. 

 Prayers, stay safe, God bless!

After Mamasapano, what?

An Open Letter to our Honorable Legislators

23 March 2015

Our Beloved Legislators:

Greetings of peace in the Lord!

In the depths of our grief for all the fallen combatants and civilians at Mamasapano, the deep historic biases and prejudices that lie in the dark corners of our souls have erupted once again. Truly we must seek the truth and justice. This search for truth and the pursuit of justice must be done with objectivity and without prejudgment. We need to gather all the facts from all sides, from civilian witnesses, from combatants on both sides.

But in our grief the Mamasapano tragedy has derailed the peace process. Questions and objections have been raised against the proposed Bangsamoro Basic Law. This is expected and it must be done so that the BBL will pass the criterion of constitutionality and the common good of all.

Yet both peace panels have been demonized. Judgments have been made about the BBL that the BBL itself does not advocate. These judgments have misinformed the public about the nature of the BBL and raised public opinion against a document that is the most significant hope so far of a just and lasting peace in Southern Mindanao.

As a Catholic religious leader in Maguindanao, I have closely followed the peace negotiations through the years, the drafting of the Comprehensive Agreement on the Bangsamoro, and the drafting of the proposed Bangsamoro Basic Law. I have thoroughly studied the BBL. 

I perceive the BBL as articulating three major principles: the preservation of national sovereignty, the safeguarding of national territorial integrity, and the realization of Bangsamoro self-determination within a limited territory.

Contrary to misinformation and misinterpretation the BBL does not advocate the dismemberment of the Republic. It does not lay claim to all of Mindanao and Palawan. It does not advocate the complete independence of any of the entities of the proposed Bangsamoro government (e.g., police, auditing, accounting, civil courts), such that their national counterparts have no effective role over them.

By all means let the BBL be refined and attuned to the Constitution.

1.     Let legal and constitutional experts have a consensus on what is clearly illegal or unconstitutional in the BBL. Let their wise words guide the rewording of provisions.

2.     Each provision of the BBL has been meticulously discussed by the peace panels through several years at first with mistrust and hostility and then finally in dialogue and trust. They know the whys and the wherefores of each provision. It would be to the interest of the common good for them to explain the meaning and the rationale of provisions that are questioned and objected to.

3.     Let not the BBL be so emasculated that the centuries-old aspiration of the Bangsamoro for self determination be made again a meaningless word.

I pray that the Holy Spirit of God, the Spirit of wisdom, knowledge and counsel guide you in your deliberations.

As the Catholic religious leader of an Archdiocese that is 47% Muslim and 48% Catholic, I continue to grieve profoundly over all the Mamasapano victims, aware that this horrible human tragedy could have been avoided. I pray for all the fallen, the families, the widows and children they left behind. I pray that such terrible human tragedy will not happen again.

The message of the Gospel of Jesus is one of Mercy and Compassion. Pope Francis announced it to us with great force and personal witness. And the words of Micah the prophet come to my mind: “…what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?”

For me, a refined BBL is about doing the truth and justice, walking in kindness and love, mercy and compassion. This is the way of the heart, the way to a just and lasting peace.

+Orlando B. Cardinal Quevedo, O.M.I.

Archbishop of Cotabato      

Grieving, doing justice, working for peace

(A Letter to all Christians)

Fellow Disciples of Christ:

Greetings of peace in the Lord!

As a Filipino and Mindanawon, I grieve profoundly for our gallant SAF troops who sacrificed their lives in pursuit of justice in Mamasapano. I grieve deeply with their families.

As a disciple of Christ I likewise grieve for the other Filipinos, Bangsamoro civilians and combatants, who perished in the same horrible tragedy. I grieve deeply with their families.

With the families of all the victims I demand that justice be done, that answers to the many questions raised by the whole nation be forthrightly answered. Those responsible for the tragedy must be brought to justice without fear or favor. The attribution of guilt must not be one-sided. It is now coming to light from the ground that inhuman brutalities were committed by both sides. Guilt is on both sides of that fateful, clearly avoidable, combat.

Yet in the face of outrage and calls for all-out war for the manner by which our law enforcers lost their lives, I call for peace. I call for rationality rather than emotionalism. I call for justice that is not selective. I call for openness and fairness rather than bias and prejudice.

For in the wake of Mamasapano our age-old Christian biases and prejudices against Moros have quickly and most sadly resurrected. Biases and prejudices have colored and clouded our judgment.

We hear ourselves say, we cannot trust the Moros. We cannot trust the MILF. We cannot trust them to lay down their arms, we cannot trust them with the money they need for development, we cannot trust them to go after terrorists once they have their own government, we cannot trust them to practice democracy, we cannot trust them to govern well. We simply cannot trust them.

The bottomline of the Mamasapano tragedy is mistrust—on both sides of the conflict.

It is sheer human tragedy that such sentiments come from the dark side of our hearts. And as a Christian religious leader, I grieve also for this eclipse of the Christian heart. From an anguished heart I ask the Lord to forgive us.

Our biases and prejudices have brought us to convictions and conclusions that are totally wrong:
• We lump all Moro armed groups together (MILF, MNLF, BIFF, Abu Sayaff group, private armed groups) as lawless groups that advocate secession and independence ;
• We believe that the MILF claims the whole of Mindanao;
• We conclude that the Bangsamoro government will have agencies that will be totally independent of their national counterparts;
• We assert that the MILF will become the police force of the Bangsamoro;
• We dismiss as sham the conversion of MILF from a secessionist movement into a principled partner for peace. We persist in calling them “secessionists.”
• We threaten to do away with provisions that protect a proposed fledgling Bangsamoro government from the negativities of warlordism and clan domination. Yet it is so easy to ask our own peace negotiators why it is necessary for the Bangsamoro to be “MILf-led” in the short term.
• We mistrust the MILF’s determination to govern well and thus to reverse Bangsamoro political history.

On the contrary, my brothers and sisters in Christ, the following are at the heart and soul of the BBL:
• Bangsamoro self-determination will be exercised within a limited territory under the sovereignty of the Philippines. National sovereignty and territorial integrity will be preserved;
• The over-all principle that governs the BBL is the Catholic moral and social principle of subsidiarity, a principle already enshrined in our own Constitution. The principle requires the intervention of the national government and its various entities when the common good of all requires it. Therefore, no entity of the Bangsamoro government, such as a Bangsamoro auditing department or police force, is absolutely independent of their national counterparts.

My fellow disciples of Christ, self-determination has been the cry of the Bangsamoro for centuries. They struggled to preserve it against the Spaniards and the Americans. They insisted on it in the face of our government’s efforts to neutralize and domesticate it by democratic processes and the lure of economic development.

Rightfully we are outraged by the manner by which our valiant SAF forces were killed. But in the past 100 years the Bangsamoro have seen hundreds of their own people, including women and children, massacred in mountains and mosques. And we did not open our eyes and ears to see and hear their plaintive cries for justice.

The lesson of history is not one we can sweep under the rug—the fundamental aspiration of a “nation” for self-determination does not die. It will seem to fade away with the passing of old leaders but if unrealized the drive for self determination will rise with the radicalization of younger generations.

I have been a missionary among Muslims for the most part of my priestly life. I have been a parish priest in Jolo. I taught Muslims and Christians in a Catholic University which now has a predominantly Muslim student population. I have witnessed a harmonious dialogue of life among the students. Many of our soldiers and high ranking officers studied in our Catholic schools. So, too, did members and leaders of the MILF. They are not terrorists. Terrorist have in fact broken away from them. The MILF only aspires and struggles politically for a place under the sun in freedom and dignity. The BBL was negotiated painstakingly with stops and detours for at least five years. It is not an agreement that was hurriedly done. It fulfills the Bangsamoro aspiration for self-determination. It preserves our fundamental principles of national sovereignty and territorial integrity.

Yes, by all means we must refine the BBL so that it will hew closely to our Constitution. But let there be consensus among constitutional luminaries on what is constitutional and what is not constitutional among the provisions of the BBL. Let us make sure that we do not “improve and strengthen” the BBL such that the idea of self-determination that is imbedded in various provisions of the BBL becomes once more an illusion, a desire begging despairingly to be realized.

I am for peace, the peace that God grants to people of good will. I am for the peace that God gives through the collaborative work of men and women who work conscientiously for the good of the whole country. By focusing on the good of a Bangsamoro minority in the “peripheries” who have suffered social injustices for centuries, they are working for the common good of all Filipinos. They are healing historic wounds that have caused great suffering to all Filipinos.

And so must I grieve for our courageous SAF troops who have lost their lives. I must also grieve for all the other Filipinos who perished in Mamasapano. I grieve and pray for the families they left behind, their inconsolable widows and children, for their uncertain future. For their sake I seek justice and accountability.

I beg you as fellow disciples of Christ, the Prince of Peace, to pray and work together for peace so that Mamasapano will not repeat itself. Let not emotions, biases and prejudices prevail over objective reason and over our most cherished Christian values of justice and peace, truth, love and harmony.

It is the Spirit of God that gives hope and infuses love and harmony among peoples of different faiths and cultures. With God’s Spirit we can soar over tragedies, we can restore trust for one another, we can strive together for harmony and peace. Ultimately it is in the enlightened heart where love and peace begin.

May the God of Justice, Peace and Love bless us all.

+Orlando B. Cardinal Quevedo, O.M.I.
Archbishop of Cotabato

March 8, 2015

“Peace is the only solution to living together, developing a territory together”

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