Monday, April 20, 2026

 

Monday of the Third Week of Easter

(Acts 6:8-15; John 6:22-29)

In the “Grand Inquisitor” Fyodor Dostoyevsky presents a searing socialist critique of Christianity.  The inquisitor chastises Christ for not accepting Satan’s invitation to turn stone into bread.  If he had fed the world with that bread, the inquisitor claims, he would have its allegiance forever.  In contrast, he says, all Christ attained was freedom which few people appreciate. 

But, some will object, Christ fed the multitudes as the gospels of yesterday and today attest. It should be clear from both passages, however, that the intention of the feeding was not to win the people’s allegiance.  Jesus worked the miracle as a sign of the Eucharist which is available to the world as the key to full or eternal life.

In the Eucharist we take and consume the Body and Blood of Christ not to satisfy physical but spiritual needs.  In the Eucharist we hear the Word of God which makes us attentive to His will.  Then we offer to Him what we have in gratitude for that gracious Word.  Of course, the greatest gift that we give to God is His own Son.  He, Jesus Christ -- human and divine -- is who the bread, blessed and broken by the priest, and the wine, blessed and poured out, have become.  Ingesting him, we become not only free but also loving as he is.

Sunday, April 19, 2026

 Third Sunday of Easter

(Acts 2:14, 22–33; 1 Peter 1:17–21; Luke 24:13–35)

Each year on this Third Sunday of Easter, we hear the account of an appearance of the risen Jesus. Today we are told of his encounter with two disciples on the road to Emmaus. I would like to take this opportunity to reflect on the nature of the resurrection, both of Jesus and of our own at the end of time. The resurrection is one of the central truths of the Christian faith. However, it is not as easy to understand as is often assumed.

To arrive at a proper understanding, we must clarify some misconceptions about the resurrection. Many people today regard the resurrection as a myth meant to say that Jesus lives on in the hearts of his disciples. Myths are stories without a historical foundation and whose purpose is to express a human truth. The “Tower of Babel,” for example, is a myth that attempts to explain the many languages of the world. This is not the case with the account of Jesus’ resurrection. Its historical foundations are well established: Jesus was crucified by order of Pontius Pilate, governor of Judea, when Caiaphas was the high priest. His resurrection took place on the third day after this event.

According to another mistaken idea, the risen Jesus was a ghost which some people saw briefly. This misconception makes Jesus similar to the prophet Samuel, whom Saul summoned from the dead to gain information about his enemies. But his disciples experienced the risen Jesus as a living person with whom they could share a meal.

A third false idea of the resurrection makes Jesus like Lazarus, whom Jesus resuscitated. But this concept also clashes with what the gospels tell us. Lazarus came back to life with a body like our own.  The body of the risen Jesus, on the other hand, has been transformed.  Jesus can pass through closed doors and appear and disappear suddenly.

There are several common features in these appearances that help us understand their nature. First, the risen Jesus is seen but not readily identified. The disciples on the road to Emmaus do not recognize him at first. When he appears to Paul on the road to Damascus, he is perceived as a bright light. As we said, his body has been transformed and is no longer subject to previous limitations.

Another characteristic of the risen Christ is that he communicates with those to whom he appears. His message can be challenging, as when he reproaches his disciples for not believing the women, according to the longer ending of Mark’s Gospel. But more often, he greets them with the word “peace.” This word in Hebrew is shalom and means much more than “hello” or “good morning”.  Shalom expresses the fullness of well-being. Then Jesus sends his apostles out to proclaim the Good News everywhere.

Finally, Jesus shares meals with those to whom he appears. In today’s Gospel, the disciples recognize him in the breaking of the bread, a gesture that recalls the Eucharist. He is continuing his previous practice of table fellowship as a way of expressing the intimacy of his love.

From all this, we can say that the resurrection represents a new level or mode of human existence.  It is a qualitative leap, similar to, in a sense, the one that occurred when primates evolved into human beings. The Risen One has a transformed body, and his love is no longer limited as it once was. During his earthly life, Jesus was could not reach everyone. Now, in his risen state, he not only reaches all but is able to embrace every man, woman, and child within himself. In this way, a new communion with God and with one another is established.

Our love is limited in more fundamental ways than that of Jesus. We cannot love without some degree of self-interest. This is not wrong until we seek our own satisfaction to the detriment of the other’s welfare. However, in the resurrection, our bodies will be transformed in such a way that the love for which they were created to show will no longer be merely one of sensual desire, or even only of friendship. Rather, our love for others will manifest the complete selflessness that characterizes Jesus’ love for his disciples. We will be able to love all people in a way unlike anything we have ever known.  We will be able to love others like God loves us.

Friday, April 17, 2026

 

Friday of the Second Week of Easter

(Acts 5:34-42; John 6:1-15)

The gospel calls Jesus’ feeding the multitude a “sign.”  It is a fair question to ask, “a sign of what?”  There are at least three levels of meaning for this sign. 

First, the feeding is a sign of human solidarity.  Jesus shares bread with the multitude because hunger hurts and humans must help each other alleviate it.  Second -- as Jesus will make clear in future gospel readings --  the feeding represents the Eucharist.  Jesus will give his body and blood so that his followers may become virtuous in him.  Finally, the feeding signifies God’s love for all.  As the gospel memorably puts it: “God so loved the world that He gave His only Son.”  The Father sent the Son so that humans might not perish because of their selfishness but have eternal life because of his sacrifice. 

The participants of Jesus’ feast want to make him king.  With similar impetus we worship Jesus as Lord.  But Jesus rejects such honors if those who propose them do not try to become like him.  The change requires more than imitation when it is convenient.  It demands following him faithfully so that our love is purified of egotism.

 

Thursday, April 16, 2026

 

Thursday of the Second Week of Easter

(Acts 5:27-33; John 3:31-36)

The words of today’s gospel are given without any indication of who spoke them.  They sound much like those that Jesus said to Nicodemus.  If we check the citation, however, we find that John the Baptist is speaking them to his disciples.  John is echoing what Jesus said in the gospel earlier this week and what the prologue tells us of the Word of God.

Jesus reveals to us the will of God.  He is not concerned with the things most of us bother with.  He does not speak of sports champions or beauty queens, how to make a million or how to get your children into a top-tier school.  Rather he speaks of selfless love willing to make sacrifices for the good of all.  Peter and the apostles exhibit this love in today’s reading from Acts.  They defy the Sanhedrin’s orders, not to rebel against authority but to carry out God’s command.  They risk punishment, even death, so that God’s love for the world in Jesus Christ may be made known.

We too should spread the word.  But at the same time let us reflect on it and live according to it.  No doubt, this means changes in what we think, say, and do.  As the Baptist implies in the gospel, doing so will give us eternal life.  

Wednesday, April 15, 2026

 

Wednesday of the Second Week of Easter

(Acts 5:17-26; John 3:16-21)

Holocaust survivor and Nobel laureate Elie Wiesel entitled the English edition of his memoir of Auschwitz Night. He used the word to symbolize the horror of a human population’s being corralled, isolated, enslaved, and exterminated.  Today’s gospel reveals God’s purpose of sending His Son to the world to save it from such darkness.

As much as “darkness” represents evil, “light” suggests divinity.  God’s first order of creation in Genesis is, “Let there be light.”  At the Bible’s other end, the Book Revelation describes the glory of God giving light to His renewed creation.  in the middle of the saga Jesus Christ, “the Light of the World,” exposes evil and facilitates growth in virtue.

Still basking in the light of the Resurrection, we recommit ourselves to Christ today. His spiritual guidance steers us away from the attractive power of darkness.  His love offered tangibly in the Eucharist nourishes us on the journey through a cloudy world to the fulness of light.

Tuesday, April 14, 2026

 

Tuesday of the Second Week of Easter

(Acts 4:32-37; John 3:7b-15)

“’How can this happen?’” Nicodemus asks Jesus in the gospel.  It’s the same question many would ask of the first reading.  How can people sell their houses and property and donate all the proceeds to the community? 

The Acts of the Apostles tells of Joseph’s generosity to illustrate the power of the Holy Spirit.  Under the Spirit’s guidance people put aside self-interest for the good of all.  It should be noted that the wholesale mutuality of the primitive Christian community is not perfect and does not prevail for long.  The story of Joseph’s selflessness is followed by the sober tale of a believer’s deception out of self-concern.  In the next chapter of Acts, the altercation between Greek-speaking and Hebrew-speaking disciples is related.  It may be concluded that the innocence of human nature is not restored by the Holy Spirit without an inclination to sin.

Christian shortcomings have caused scandal both in the world and within the community.  At the end of the Middle Ages the selling of indulgences by clerics gave rise to the Protestant Reformation.  Today many are reserved about receiving the sacraments because of the revelations of child abuse by clergy.  And certainly, Christians have been guilty of racial and religious bigotry over the centuries.  There is need for investigating these matters lest too severe judgments are made.  Yet repentance and penance are also in order.  It is not that the Spirit has abandoned the Church but that Church members have failed to follow its lead.  We must regularly turn back to the Spirit with sincere hearts.

Monday, April 13, 2026

 

Monday of the Second Week of Eater

(Acts 4:23-31; John 3:1-8)

The daily masses of the Easter season feature a review of the Acts of the Apostles.  Last week it told of Peter’s preaching after Pentecost and how he cured a cripple in the name of Jesus.  As a result, he was arrested and brought to the Sanhedrin.  The court told him not speak of Jesus anymore. Today’s first reading relates Peter’s report of the trial to the community of disciples in Jerusalem.

The community responds with a prayer of support for Peter.  It recalls how foreign nations defied King David as the Jewish leaders are now challenging Jesus’ apostles.  And it asks the Lord to fortify the apostles with “boldness” to continue preaching.  God evidently assents to the request as the earth shakes, which is taken as a sign of the Holy Spirit.

The proclaiming of Jesus to unbelievers has been carried on for two thousand years.  It seems to some today as an old message that is losing traction.  We have family and friends who have stopped going to church.  However, not only are there masses of people being baptized in Africa, but many serious thinkers are rediscovering the wisdom and relevancy of Christ. Two weeks ago, for example, Vice President J.D. Vance published a book about his conversion to Catholicism.  Christianity will not pass away because Jesus Christ is the eternal God.

Sunday, April 12, 2026

 Second Sunday of Easter – Divine Mercy Sunday

(Acts 2:42–47; 1 Peter 1:3–9; John 20:1–9)

The Gospel calls Thomas “the Twin.” No one knows why, or whose counterpart he might have been. Perhaps he is our twin, insofar as, like him, we too have harbored doubts in faith. For that reason, we would like to address him with the following questions.

Thomas, why do you not believe your companions when they tell you that Jesus has risen? Did he not hint at His passion, death, and resurrection several times in your presence? When he spoke of the Good Shepherd, did he not say that he would lay down his life for his sheep (John 10:11)? Did he not also say that he had the power not only to lay down His life but to take it up again (10:18)? And did he not tell you and others that he would be lifted up from the earth to draw all people to himself (12:32)?

Above all, do you not remember what happened at the tomb of Lazarus? When Jesus asked that the stone covering the tomb be removed and Martha worried about the stench because Lazarus had been dead four days, did you not see the dead man come out walking?

Why do you want to be like the Sadducees, who tried to trap Jesus with the ridiculous story of the woman who had seven husbands because they did not believe in the resurrection? Does it not disturb you to sound like many people of the twenty-first century who doubt everything and, in doing so, gradually lose the values necessary to sustain a stable and meaningful life?

Remember the story of Abraham, who left his land, his people, and his father’s house out of faith in God’s word. Was God not faithful to His promise to this patriarch? Recall also Jeremiah and the other prophets, who suffered disgrace and punishment for proclaiming God’s word as true and inviolable. Do you think they preached in vain?

Also, look to the future. See how the disciples live in perfect harmony, as described in the Acts of the Apostles. Is this not the fruit of the resurrection of Jesus and the coming of the Holy Spirit? Notice also what happens years later, when Peter urges Christians to remain steadfast in hope even in the midst of suffering. Does this not convince you of the centrality of faith in the resurrection?

Yes, it is true that faith requires sacrifice, especially when we live among people who do not seek God’s justice but material satisfaction. We feel like strangers, as though something essential were missing, until we discover the true source of fulfillment. It does not come from passing sensations, but from the awareness of living according to God’s will.

No, Thomas, doubt no more. Accept the presence of Jesus who stands before you. He is not present only in the human body with which he walked on earth. He is also present in the poor who live according to the commandments of love. He is present in the sacraments that offer us His forgiveness, strength, and grace. And he is present in the ordained and women religious who represent the Church. They are not always perfect, but they teach us the ways and commandments of the Lord.

More than that, stop insisting on seeing the mark of the nails in His hands and putting your finger into His side. Be a model for all of us when our faith weakens. Help us to say with you, with full confidence before the Lord Jesus: “My Lord and my God!”

 

Friday, April 10, 2026

 

Friday within the Octave of Easter

(Acts 4:1-12; John 21:1-14)

You might think that the Beloved Disciple recognizes Jesus before the others because of keener eyesight.  But this is not the case.  He knows that the figure on the shore is “the Lord” because of his great faith.  Just as he believed that Jesus had risen from the dead when he saw the burial cloths in the tomb, he identifies Jesus on the shore based on the huge catch of fish Jesus just engineered. 

Faith is a deeper way of seeing.  With the support of tradition, faith enables people to transcend appearances to discern deeper, spiritual realities.  Jesus remains an obscure figure to the other disciples until their faith is engaged by his invitation to “Come, have breakfast.”

It is the same meal to which Jesus invites us in the Eucharist. At it we review the tradition in the reading of Scripture.  Then we sense his presence as we eat the consecrated bread and drink the transubstantiated wine.

Thursday, April 9, 2026

 

Thursday of the Octave of Easter

(Acts 3:11-26; Luke 24:35-48)

During the years of Communist rule in Russia the peasants were controlled by local commandants.  Once the commandant of a village gathered the people for a lecture on the truth of atheism and the benefits of Communism.  After speaking for an hour or so, the commandant gave the parish priest an opportunity to say something in response.  He told the priest that he might speak no more than five minutes.  The priest said that he wouldn’t need so much time.  Standing before the people, the priest said, “The Lord is risen.” The people responded in unison, “Yes, he is truly risen!” The priest sat down after making a more than satisfactory rebuttal to the commandant.

In today’s first reading Peter speaks in a similar vein to the people who witnessed the cure of the paralytic.  He says that the man was not healed by any inherent power of his but through invoking Jesus’ name.  He then boldly accuses the people of delivering Jesus for execution.  But, he says, they may be forgiven the sin if they too invoke Jesus’ name. 

The Lord is waiting for us to call on his name in faith.  He will come to our aid when we are in need.  Even more importantly, the invocation of his name in faith will prepare us for eternal life.

Wednesday, April 8, 2026

 

Wednesday in the Octave of Easter

(Acts 3:1-10; Luke 24:13-35)

In the depths of sorrow and in the heights of satisfaction, people tend to forget God’s mercy.  In today’s gospel the two disciples are so dejected they do not notice that the risen Jesus has come to is accompany them.  He must remind them of all that he foretold about his passion, death, and resurrection.

He comes in the Eucharist as well. He tells the story of liberation from both tyranny and sin.  More than that, he invites his listeners to a supper of bread turned into his body and wine converted to his blood.  He does not want anyone to despair that their prayers are not heard or their deeds are worthless. 

Right now, wars wage in the Ukraine and Gulf region, nations are at a loss to deal justly with immigrants, and men are losing their souls to pornography.  We must both pray and act, act and pray.  We pray that the Holy Spirit, which raised Jesus to new life, may charge the minds and hearts of world leaders to establish peace with justice for all.  We perform voluntary acts of kindness and goodwill as tiny steps toward the universal common good.

Tuesday, April 14, 2026

 

Tuesday of the Second Week of Easter

(Acts 4:32-37; John 3:7b-15)

“’How can this happen?’” Nicodemus asks Jesus in the gospel.  It’s the same question many would ask of the first reading.  How can people sell their houses and property and donate all the proceeds to the community? 

The Acts of the Apostles tells of Joseph’s generosity to illustrate the power of the Holy Spirit.  Under the Spirit’s guidance people put aside self-interest for the good of all.  It must be noted that the wholesale mutuality of the primitive Christian community is not perfect and does not prevail for long.  The story of Joseph’s selflessness is followed by the sober tale of a believer’s deception out of self-concern.  In the next chapter of Acts, the altercation between Greek-speaking and Hebrew-speaking disciples is related.  It may be concluded that the innocence of human nature is not restored by the Holy Spirit without an inclination to sin.

Christian shortcomings cause scandal both in the world and within the community.  At the end of the Middle Ages the selling of indulgences by clerics gave rise to the Protestant Reformation.  Today many are reserved about receiving the sacraments because of the revelations of child abuse by clergy.  And certainly Christians have been guilty of racial and religious bigotry over the centuries.  There is need for investigating these matters lest too severe judgments are made.  Yet repentance and penance are also in order.  It is not that the Spirit has abandoned the Church but that Church members have failed to follow its lead.  We must regularly turn back to the Spirit with sincere hearts.

Tuesday, April 7, 2026

 

Tuesday of the Octave of Easter

(Acts 2:36-41; John 20:11-18)

Invoking the Christmas song “White Christmas” now may be the jarring necessary to appreciate Jesus’ resurrection.  “White Christmas” became a hit during World War II when G.I.’s longed to be back home with their loved ones.  A white Christmas also represented Christian social values of faith, family, and community.  Going home for Christmas resembled what Jesus refers to in today’s gospel as ascending to “’my Father and your Father … my God and your God.’”

In Sunday morning’s second reading, the Letter to the Colossians exhorts Christians to “seek what is above, where Christ is seated …” and not what is on earth.  “What is above” is, of course, “’My Father and your Father.’”  It might be also expressed as the virtues which God engenders.  The heavenly virtues can also explain why Jesus tells Mary, “’stop holding on to me,.”  Mary and all Christians are no longer to seek earthly goals but heavenly ones.  Rather than pleasure, power, and prestige, they are to strive for peace, joy, and evangelical love.

The campus of our striving is where we live, work, and meet one another.  We endeavor not just to get to heaven but to make a heaven of  these habitats.  Such effort in the end will bring us to the place that has prepared for us.

Monday, April 6, 2026

 

Monday in the Octave of Easter

(Acts 2:14.22-33; Matthew 28:8-15)

The first Christians had various kinds of evidence for Jesus’ resurrection. There was the testimony of the apostles to Jesus’ empty tomb and to his appearances.  As conclusive as these types of confirmation seem today, there was another, equally important source of belief.  Fulfilment of Old Testament prophecy gave gravity to the Christians’ argument.  This is seen in Peter’s initial sermon after receiving the Holy Spirit in today’s first reading.

Peter addresses Jews from around the Mediterranean world in Jerusalem for their Feast of Booths.  He makes his case for Jesus as the Messiah based on Jesus’ fulfillment of Psalm 16, quoted in the reading.  The psalmist, considered to be David, speaks of being saved from the throes of death. Because David’s tomb was known, Peter refers the passage to Jesus, David’s descendant and heir, whom God raised from the dead.

Peter is appealing to Jews to believe in Jesus as the Messiah.  We should hear him urging us to believe in Jesus’ resurrection from the dead and something more.  He wants us to adhere to Jesus’ teachings in a world agnostic to the claims of faith and traditional morals.

Sunday, April 5, 2026

 

Easter Sunday: The Resurrection of the Lord, Mass of the Day
(Acts 10:37–43; Colossians 3:1–4; John 20:1–9)

Who is “the other disciple” who believes in Jesus’ resurrection before anyone else? Biblical scholars do not agree on his identity. For centuries, the common opinion was that “the beloved disciple,” as he is called, is John, the son of Zebedee. But now some scholars ask why his name is not given, since he is one of the most prominent disciples in the other Gospels.

Some experts today have proposed an interesting answer to this question. They say that he is Lazarus, whom Jesus raised from the dead. We recall that the Gospel says Jesus loved Lazarus along with his sisters. However, it seems strange that the evangelist would call him by name in the story of his resurrection and then refer to him only as “the other disciple” or “the disciple whom Jesus loved” throughout the rest of the Gospel.

One of the most perceptive biblical commentators of the last century offered another solution. He said that “the disciple whom Jesus loved” is indeed a disciple, but not one of the Twelve Apostles. This scholar wrote that the Beloved Disciple did not have the prominence in the early Church that Peter and John had. Nevertheless, he left his testimony to the Christian community that produced the Gospel according to John.

We tend to think that the Beloved Disciple reaches Jesus’ tomb before Peter because he is younger. But the Gospel never describes him as young. Is it not possible that he arrives first because of his great love for Jesus? This love is shown in his closeness to the Lord at the Last Supper.

It is said that love is blind. This may be true of romantic love. Romantic lovers often overlook one another’s faults to satisfy their burning desire. However, the love that matters most—the love that seeks the good of the other without expecting anything in return—is not blind. On the contrary, this love, with which God loves us, sees in the beloved virtues that not everyone can see.

Robert and Priscilla Colby had been married for nearly fifty years when Priscila developed Alzheimer’s disease. Roberto had to care for her, a task he carried out with dedication. He said that he loved Priscila even more than on their wedding day. He credited her with the good upbringing of their three children. He recalled that when their youngest daughter began getting into trouble, Priscila recognized that the root of her difficulties was the company she kept. She then forbade her from going out with that group of friends. Naturally, the girl resented her mother, but in time she earned a doctorate and worked at a leading research university.

The Beloved Disciple values Jesus with this same kind of love. He recognizes Jesus as the best of all men and, indeed, as the Son of God. He is willing to sacrifice himself for the Lord by being the only male disciple present with the women at the foot of the cross. Because of this great love, he does not hesitate when he sees the empty tomb and the folded cloths to  believe that Jesus has risen as He said He would. He does not need to see the risen Lord to believe as Mary Magdalene and Peter do.

This love has been poured into our hearts through Baptism. We believe that the Lord Jesus has risen without having seen Him. Let us not allow our love for Jesus to remain only at the level of belief. Rather, let us sacrifice ourselves for others, so that they too may believe and have eternal life.

 

Saturday, April 4, 2026

 Holy Saturday, April 4, 2026

According to the Big Bang Theory, almost fourteen billion years ago the cosmos contracted to a tiny point of extremely high density and temperature.  It then exploded, beginning the universe as it exists today.  An event of rival import occurred nearly two thousand years ago.  Jesus, the Son of God, lay in his tomb after dying on a cross.  Then, in a flash of wonder, he burst forth with new life far surpassing the physical life that he had known.  He had promised that his resurrection from the dead would be awarded to his faithful followers.

Now we, his followers, wait to celebrate that moment of new creation.  Tonight, the Paschal Candle will be lit signifying that Jesus Christ has risen and is radiating God’s grace throughout heaven and earth.  Our hopes -- not just to live more virtuously but also to enjoy eternal life in the company of passed loved ones -- will be renewed.  And we will join Christians through the ages giving glory and praise to God.    

Friday, April 3, 2026

 

Good Friday of the Lord’s Passion

(Isaiah 52:13-53:12; Hebrews 4:14-16.5:7-9; John 18:1-19:42)

Every Good Friday we read the Passion according to John.  This account of the death of Jesus differs dramatically from the others.  Unlike those of Matthew and Mark Jesus does not suffer the worse of deaths imaginable – cruelly tortured and completely isolated.  Nor does Jesus continue performing acts of kindness until his dying breath as in the Passion of Luke.  In John, Jesus dies triumphant having outclassed his adversaries and transcending any pain.

We see this victory in the garden where the Roman soldiers fall to the ground when Jesus identifies himself as the great “I AM.”  He shows his authority again before the high priest Annas.  When Annas questions him about his orthodoxy, Jesus tells him truly that he has always talked openly and no one has faulted his doctrine.  With Pilate Jesus is absolutely masterful.  When he is threatened by the governor, Jesus tells him that the only power that Pilate has over him was given to him by his Father.  God granted Pilate this power so that the Father’s love might be shown when His Son is crucified to justify sinners.  As he dies, Jesus declares that his mission is complete.

This is not the time for sorrow as if we have lost a loved one.  Rather it is a moment of awe and gratitude.  Jesus Christ, the Lord, who became our brother, has won for us the promise of eternal life.  We were doomed to sin and damnation, now we can live in righteousness and hope.

Thursday, April 2, 2026

 

Holy Thursday – Evening Mass of the Lord’s Supper

(Exodus 12:1-8.11-14; I Corinthians 11:23-26; John 13:1-11)

The Holy Thursday Eucharist begins the triduum of liturgies that celebrates Jesus’ achievement.  It foreshadows his death and resurrection and allows us to hope for the same end for ourselves.

Today’s first reading from the Book of Exodus gives context to the second and the gospel.  It describes both the origin of the Passover and the liturgical meal which recalls that historical event.  God punishes Egypt for abusing His chosen people; then saves the Israelites from both the horrific plague killing all first-born and from the siege by Pharoah’s army.

St. Paul writes of Jesus celebrating the Passover with his disciples the night before he died.  He tells of how during the meal Jesus reinterpreted the historical event.  For his followers it no longer refers primarily to God’s victory over Egypt but to his triumph over sin and death.  The bread and wine he blesses become his Body and Blood that will be sacrificed to atone for the sins of the world.

The gospel shifts attention from the food to the meaning of the meal.  Like most festive meals, the Lord’s Supper expresses the host’s love for his guests.  The degree of Christ’s love is signified by his removing his outer garments to wash his disciples’ feet. As he stripped himself of divinity to become human, Jesus now strips himself of all status so that he might serve all.  His action symbolizes Baptism which forges a relationship between the soon-to-be crucified and glorified Christ and those who follow him.  This relationship, in which we share, will lead us past our sins and beyond death to eternal glory.

Wednesday, April 1, 2026

Wednesday of Holy Week
(Isaiah 50:4–9a; Matthew 26:14–25)

The four “Servant Songs” of Second Isaiah constitute the Old Testament readings on Monday, Tuesday, Wednesday, and Friday of Holy Week. Although today’s passage does not mention a servant explicitly, it is so similar to the others that it belongs with the group. Some commentators identify the servant with Jeremiah the prophet, a contemporary of Second Isaiah. However, for all the trauma described in the poetry -- his back beaten and his face buffeted -- he clearly resembles to Jesus.

One of the great indignities that Jesus suffered is Judas’s betrayal. Judas is an intimate disciple, trusted with the community’s treasury according to John. After spending at least a year listening to Jesus and watching him dispense mercy, delivering him to his enemies is as unconscionable as spitting in his face.

The drama of salvation is ready to unfold. Tomorrow, we remember Christ forging a New Covenant, his Blood given to drink. On Friday, we witness how Jesus’ sacrificial death on the cross brings about our justification. And on Saturday, we experience his passage from death to life so that we may share in the fullness of life.

Tuesday, March 31, 2026

 

Tuesday of Holy Week

(Isaiah 49:1-6; John 13:21-33.36-38)

Jack was a senior in college when he was diagnosed with cancer.  He battled the disease for two and a half years.  At the same time Jack embraced the Catholicism of his youth.  Whenever he could, he attended daily mass.  He studied the Bible and theology, watched apologetic videos, and participated in faith-sharing groups.  Jack’s reinvigorated faith lifted the hearts of everyone with whom he came in touch.  Even other cancer patients in the hospital where he was treated were affected by his message of hope. Jack’s serene death in the middle of the night with family and hospital staff around him made all ponder God’s ways.  How could something so terrible as death become such a glorious blessing to others?

The answer, of course, is Jesus Christ.  In today’s gospel Jesus anticipates his death the following day.  He is troubled not so much by that fact as by his unerring intuition that one of his trusted friends will betray him and another will deny him.  Night is closing in on Jesus.  Yet he does not speak with his disciples of doom but of glory. His death will atone for sin and bring about eternal life.  Many will then lift their voices to God, his Father, in praise and thanksgiving.  In turn, he too will be blessed and exalted. 

Monday, March 30, 2026

 

Monday of Holy Week

(Isaiah 42:1-7; John 12:1-11)

There is a rabbinic saying that contextualizes Mary’s anointing Jesus in today’s gospel. It goes,  “Good ointment spreads from bedroom into the dining room, but a good name spreads from one end of the world to the other.”  Mary, the sister of Martha and Lazarus, is remembered throughout the world for her gracious deed.

Mary is even better known as the woman in Luke’s gospel who sits as a disciple at Jesus’ feet.  She carefully listens to his every word.  It would be a mistake, however, to brand Mary as solely contemplative.  As a true disciple of Jesus, she also serves.  Burying the dead has always been considered a Corporal Work of Mercy. Here Mary takes the first step of the process.

Our names may spread throughout the world as well.  Ironically, this takes place not when our good deed is recorded on a video that goes viral, but when we do it so that only God sees it.  God, who is everywhere, will take note and bless us in return.

Sunday, March 29, 2026

Palm Sunday of the Passion of the Lord
(Isaiah 50:4–7; Philippians 2:6–11; Matthew 26:14–27:66)

It is said that the crucifixion of Jesus is the most frequently depicted scene in art. It is certainly deeply engraved in the minds of Christians. Unfortunately, we tend to remember the events of the Passion as if they all appeared in all four Gospels. But this understanding is not correct. The events of one Gospel are not necessarily found in the others. For example, there is no mention of the scourging or the crowning with thorns in the Gospel of Luke. This fact should not diminish our faith in the Gospel. The crucifixion was such a profound experience for the apostles that no one version could fully express its meaning.

Since today we read the Passion according to Saint Matthew, let us focus on four events that are unique to this Gospel. Our purpose is to gain a deeper understanding of the death of Jesus from Matthew’s perspective.

When Jesus arrives at Gethsemane, he withdraws to pray alone. Matthew says that he “fell prostrate (on his face).” He is in anguish. He feels defenseless before the combined forces of the Jewish leaders and the Roman Empire. Overwhelmed, he asks his Father that, if possible, this trial be taken away from him. We see Jesus as truly human, facing a traumatic situation. At the same time, we have a peek of his divinity in his trust in the Father’s will.

After the Sanhedrin condemns him to death, Matthew interrupts the story of Jesus to tell what happens to Judas. Feeling shame for his betrayal, Judas repents and tries to return his reward money to the chief priests. Then he goes and hangs himself. Judas is not the only one who regrets having treated Jesus badly. Simon Peter, who once proclaimed him “the Son of God,” denies knowing Jesus. He also repents of his sin, but instead of despairing, he weeps bitterly. All of us offend Jesus in one way or another. When we become aware of our sin, which disciple do we want to imitate? The one who despaired or the one who wept?

Matthew recalls Jesus’ Roman trial through two key actions: Pilate’s wife reporting her dream about Jesus and Pilate’s attempt to wash his hands of Jesus’ blood. The woman provides another divine testimony to Jesus’ innocence, since in Matthew’s Gospel God often communicates through dreams. Pilate attempts the impossible: he cannot hand Jesus over to be crucified and at the same time remain innocent of handing a just man over to death. We should recognize that we cannot justify a wrong action by performing gestures that make us appear righteous.

Along with the Gospel of Mark, Matthew portrays Jesus’ death as a moment of profound abandonment. God allows his Son to experience complete isolation. Although he continues to trust in God, Jesus dies without immediate relief or consolation. It is a death that would seem fitting for a ruthless criminal. Yet Matthew, Mark, and Luke also testify to the positive effects of his death. They report that the veil of the temple is torn in two, signifying that Christ’s sacrifice has replaced the temple sacrifices for the forgiveness of sins. They also report that a pagan centurion recognizes Jesus’ innocence.

However, only Matthew recounts an earthquake that opens the tombs of the righteous. The shaking is so intense that some of the dead rise. More than an historical event, this moment connects Jesus’ death with victory over death. It is Matthew’s way of showing that Jesus’ suffering produces immediate fruits.

Each Passion narrative is deeply meaningful. None is merely a report of events. Each offers a unique and profound understanding of the mystery of the death of the Son of God. This year we have had the opportunity to contemplate this mystery through Matthew’s Gospel. It is not a pleasant story, but through his suffering we have been justified.

 

 

Saturday, March 28, 2026

 

Saturday of the Fifth Week of Lent

(Ezekiel 37:21-28; John 11:45-56)

When the high priest Caiaphas tells the Sanhedrin “’… one man should die instead of the people,’” he does not know half the truth he is expressing.  Caiaphas thinks he is making what might be called a utilitarian argument – better that one man dies than one million.  However, his words have a more profound spiritual meaning.  He is saying that one man, namely Jesus, will die to save not only the Jewish nation but the entire world from sin and death.  Since Caiaphas is high priest, his words carry God’s sanction and special import.

It is likely that when we say, “God loves us” or “Jesus saves us,” we likewise do not know the half of it. God loves us so much that he allows His own son to be humiliated, tortured, and crucified to redeem us from our sins.  Jesus saves us not just from sin and meaninglessness but from extinction.  As we begin Holy Week tomorrow, these realizations should permeate our minds and hearts.  In this most sacred time, we should want to offer God all the glory and honor that are His due.

Friday, March 27, 2026

Friday of the Fifth Week of Lent

(Jeremiah 20:10-13; John 10:31-42)

Today’s gospel looks forward to next Friday when the Passion of the Lord will be commemorated.  Its action takes place on the Feast of the Dedication, known as Hanukkah today.  The Jews are celebrating the rededication of the Temple altar that was defiled in Antiochus Epiphanes’ effort to crush Jewish culture. As grievous a crime as that was, John the Evangelist sees the Jews attempting an even more serious offense in trying to kill Jesus.

The Jews harass Jesus because he has called himself the “’Son of God.’”  They rightly conclude that making such a claim Jesus is equating himself to God.  Jesus defends himself by observing that Scripture itself calls “’gods’” some who have received the word of God.  He claims an even greater right to the title because he is the word made flesh whom the Father has sent.  Jesus’ argument only infuriates the Jews more.  He must leave Jerusalem and Israel until the moment comes for his sacrifice.

 Although we await the annual celebration of Jesus’ paschal mystery, we celebrate the same event in the Eucharist today and every day. In the Eucharist the altar replaces the cross as the locus of Jesus’ perfect sacrifice.  Our sins are forgiven, and we receive a foretaste of eternal life.  We do not need any church structure, much less the Jewish Temple, to realize these benefits.  All that is necessary are bread and wine, the words and actions of a priest, and our faith.

Thursday, March 26, 2026

 

Thursday of the Fifth Week of Lent

(Genesis 17:3-9; John 8:51-59)

Today’s gospel is difficult to understand.  It may be profitably seen as a trial with Jesus in the witness stand.  He has been accused of diabolical possession because he claims to have seen Abraham, the patriarch.  When Jesus suggests that he is divine with his testimony, “’I AM,’” the Jews find him guilty of blasphemy and try to execute him. 

At the trial Jesus gives as evidence the testament of Abraham.  The first reading provides background information on the patriarch.  Abraham’s faith in God gained him the honor of becoming the father of many nations.  His numerous descendants will possess the land of Canaan. 

Just as the first readers of John’s Gospel, we see God’s promise to Abraham fulfilled in Jesus Christ.  As his legacy grew immensely with non-Jews accepting Jesus, it continues to expand today.  Throughout the Global South and especially in Africa, the number of Christians is increasing.  The promise of “the whole land of Canaan” becoming the possession of his descendants is fulfilled as well.  We are not talking about real estate here but of the same “land” destined to the meek in the Beatitudes. Let us hope and work to be counted among its recipients.

Wednesday, March 25, 2026

 Solemnity of the Annunciation of the Lord

 (Isaiah 7:10-14.8:10; Hebrews 10:4-10; Luke 1:26-38)

 One scene will always stand out in the film classic, “Boys’ Town.”  A young boy enters the office of Boys Town founder, Fr. Flanagan, with an even younger child on his back.  With the priest’s face looking astonished, the boy tries to put him at ease.  “He’s not heavy, Father;” he says, “he’s my brother.” The wonder of today’s feast can be described with these words.

 The Annunciation commemorates more than the angel’s announcement of Mary’s divine motherhood.  More importantly, it celebrates God’s taking on human flesh.  It might be said that on this feast the Church praises God for becoming a brother.  God does so not that He might understand better the human experience.  After all, God knows all.  Nor is God looking for human praise.  He has no need for that. Rather, God becomes human so that humans might know how much He loves them.  Like the child being carried by his older brother, humans now have experienced directly God’s infinite care.

 God’s becoming human links us more closely to one another as well.  He is not just a common bond but also a constant reminder that we have to care for one another.  Remembering Christ’s promise of blessing to those who care for the needy, we should say with Mary, “May it be done to me according to your word.’”

Tuesday, March 24, 2026

 Tuesday of the Fifth Week of Lent

(Numbers 21:4-9; John 8:21-30)

The Pharisees in today’s gospel ask Jesus, “’Who are you?’”  Christian faith rests upon this question.  If Jesus is only the son of Joseph and Mary, a powerful preacher and healer, and the organizer of a small community of disciples, then there is scant reason to conform our lives to his. He would be like many other celebrated humans of history.  Conversely, if Jesus really is what he hints at being in this passage --the great “I AM” of biblical tradition, the Lord of heaven and earth -- then we would be foolish not to give him full allegiance.

The two principal readings indicate why we should adhere to Jesus.  In the first, the Israelites are roaming in the desert.  They should remind us of many people today in search of health and happiness.  As the Israelites find their salvation in looking at the saraph serpent mounted on a pole, we find peace in this reckless world around us by praying to Christ on the cross.  More importantly, in the gospel Jesus says that he is going where the Pharisees cannot come.  He is referring to his home with the Father.  Later in the gospel (John 14:2), he tells his disciples that he will prepare a place for them there.  The Father’s home is beatitude, eternal happiness and our destiny.

Within the next two weeks we will be celebrating Jesus’ death on the cross and Resurrection from the dead.  Like the well-worn paths of Christian holy places, these liturgies will mark us as Jesus’ faithful followers.  They will shuttle us closer to our eternal home.

Monday, March 23, 2026

 

Monday of the Fifth Week of Lent

(Daniel 13:1-9.15-17.19-30.33-62; John 8:12-20)

The woman whom Jesus confronts Jesus in today’s Gospel has committed a grave sin. Although adultery is not the worst of sins, its effects can be disastrous. It can destroy marriages and will undermine the upbringing of children. Furthermore, it leads other couples to suspicion and distrust. But this woman is not the only sinner in the Temple area this day. Jesus' challenge to the Pharisees reveals that they too have sinned.

Jesus offers the woman an opportunity to repent. As he will say in the next chapter of the Gospel according to John, he came not to "judge" (that is, to condemn), but to save. The woman, once forgiven by Jesus, has an open future. Jesus encourages her to follow the path of holiness.

C.S. Lewis is cited as having said that violating chastity is not a worse sin than pride.  Although they may have greater social repercussions, sins against chastity normally do not bring sinners to think of themselves as greater than God.  In sins of pride, on the other hand, perpetrators often see themselves as having greater authority than God. Although they would be loathed to admit it, the Pharisees of the gospel come close to making that claim.  They would have the woman stoned so that their supposed enemy, Jesus, might lose prominence among the people.  Temptations to both these kinds of sins are prominent in the world today.  As Jesus prompts the woman and the Pharisees, we also want to avoid both kinds of sin.

Sunday, March 22, 2026

 

Fifth Sunday of Lent
(Ezekiel 37:12-14; Romans 8:8-11; John 11:1-45)

The Gospel according to Saint John is a literary masterpiece. It tells a compelling story, but even more importantly, it reveals the meaning of the Gospel through literary devices. Before speaking about one of these devices in the Gospel, it may help to give an example.

Everyone knows the story of Pinocchio. He is the puppet whose nose grows longer every time he tells a lie. The growing nose functions in the story as a symbol, a type of literary device. In this case, the symbol shows how lying deforms a person’s character.

The evangelist John says that Jesus performed many “signs” during his ministry. For him, the miracles of Jesus are signs, but not exactly in the same sense as in the other Gospels. For Matthew, Mark, and Luke, Jesus’ healings are mighty deeds that show he comes from God. John has a deeper understanding of signs. For him, signs are symbols that reveal not only that Jesus comes from God, but also different aspects of who he is.

At the beginning of his Gospel, John writes about the “Word” who “was with God” and who “was God.” The signs help reveal who this Word is.  John recounts seven signs, although at the end of his Gospel he says that Jesus performed many others. The first sign is when Jesus turns the six jars of water into excellent wine at the wedding feast of Cana. In this sign, Jesus is revealed as the one who replaces the rituals of the Old Testament with the new worship that comes through him.

Today’s Gospel recounts the final sign before Jesus’ death: the raising of Lazarus. In this sign, Jesus is revealed as the living Son of God who has power over death.  In his First Letter to the Corinthians, Saint Paul calls death “the last enemy” of Christ. By this he means that death is not only the final enemy but also the greatest one. Death separates us from our loved ones. It makes us feel the weight and shame of our sins. It represents the unknown, where we might be lost forever. Finally, as the end of earthly existence, death seems to deny our value. Few people want their lives to be short; most of us want to live as long as possible.

To avoid death, some people try to live very healthy lives. They follow low-fat diets and exercise every day. Others, less realistically, believe they can defeat death through technology. Some even plan to have their bodies frozen when death approaches, hoping to be revived someday when a cure for their illness is discovered. The story of Lazarus in today’s Gospel points us to another remedy for death. It is less complicated than diets and exercise, and infinitely more reliable than technology.

Jesus, the Son of God who has power over death, is a friend of Lazarus. When he receives the news that Lazarus is gravely ill, he eventually comes and calls him out of the tomb. We too want to be friends with Jesus so that he will come and raise us when we die.  How do we do this?  First, by professing our faith in Jesus, just as Martha does in the Gospel. Jesus tells her:  “I am the resurrection and the life. Whoever believes in me, even though he die, will live; and everyone who lives and believes in me will never die.”

It is also necessary that, moved by the Spirit we receive in Baptism, we practice works of charity. The Gospel of Matthew quotes Jesus saying that those who feed the hungry and visit the sick will be rewarded with the Kingdom of his Father.

Father Cecil was a kind and wise Benedictine monk. When he was around seventy years old, he was diagnosed with brain cancer. Knowing that death was near, someone asked him if he was afraid. “No,” the priest replied. “I have advised many people that God is there waiting to receive them. How could I fear my own death?” Like Father Cecil, when our time comes, may we trust in Jesus and die in peace.

Saturday, March 21, 2026

 

Saturday of the Fourth Week of Lent

(Jeremiah 11:18-20; John 7:40-53)

The so-called “New Atheists” are scientists and secular humanists who a generation ago presented arguments against the existence of God.  They created doubt in many but were ultimately refuted by believers with deeper knowledge and greater wisdom.  Ironic as it may seem, the chief priests and Pharisees of today’s gospel may be compared with the “New Atheists.”

The Jewish religious leaders are trying to make a purely religious case against Jesus.  Rather than examining Jesus’ teaching, they claim that he cannot be the Messiah because he does not have the right pedigree according to the Scriptures.  Their guards, however, who have heard Jesus’ teaching, find it to be credible.

We need not be shaken by claims against Jesus as our Savior or against belief in God.  Theologians have developed a solid defense for Christianity.  As much as we are able, we should examine their arguments.  More importantly, we need to have faith in Jesus.  It will guide us as it has countless others to a new way of living.  Faith overcomes temporal worries by instilling a security that lasts forever. 

Friday, March 20, 2026

 

Friday of the Fourth Week in Lent

(Wisdom 2:1a.12-22; John 7:1-2.25-30)

In both readings today, arrogant men claim to know the motives and destinies of just ones.  The reading from the Book of Wisdom shows the self-righteous judging a good person.  They resent the good person who points their faults and acts in ways contrary to their own. (Think of Richard Rich treatment of Thomas More in A Man for all Seasons.)

In the gospel the men of Jerusalem claim to know Jesus because they have heard where he is from.  They presume -- like Nathanael in the gospel’s opening scene: “’ Can anything good come from Nazareth?’”  But they are wrong.  Before Jesus grew up in Nazareth, he was with the Father from all eternity. 

We profess faith in Jesus, the Just One.  His life reveals to us who we are.  Like the men of Jerusalem condemning Jesus, we are sinners given to think of ourselves as better than others.  But when we repent of our sins as he preached, we experience the reconciliation he achieved on the cross.  Also, through his resurrection from the dead he instills in us a never-ending life of virtue.

Thursday, March 19, 2026

 

Solemnity of Saint Joseph, Spouse of the Blessed Virgin Mary

(II Samuel 7:4a-5.12-14a.16; Romans 4:13.16-18.22; Matthew 1:18.18-21.24a)

In today’s gospel Joseph has a dilemma on his hands.  According to the Law, Mary should be put to death for seemingly having relations with another man while betrothed to Joseph.  But Joseph is “a righteous man”, who pursues the purpose of the Law.  As Jesus will tell the Pharisees later in the Gospel, that purpose is to exhibit “justice, mercy, and faithfulness.” Although the text does not say so directly, Joseph resolves his dilemma with prayer.  As righteous, Joseph constantly prays.  Moreover, he is obviously in touch with the Lord when the angel intermediary tells him to take Mary into his home. 

For the last three decades a dilemma has been building in the United States.  Millions of immigrants live here illegally.  Righteous Americans know that just laws must be obeyed.  They also realize that many of the undocumented have contributed significantly to the common good and have little to return to in their native countries.  Lawmakers should seek God’s help in forging a just resolution to the crisis.

All of us face similar situations from time to time.  We need to do what is right and to show love for neighbor.  Prudence will move us to ask the Lord for guidance.  Under the Spirit’s direction we will make decisions that result in the good of all involved.   

Wednesday, March 18, 2026

 

Wednesday of the Fourth Week of Lent

(Isaiah 49:8-15; John 5:17-30)

A lawyer and his ten-year-old son regularly attended Sunday Mass together.  The two were noticeable especially when they stood for the gospel.  Both looked intently at the missalette in his hand as they followed the reading of the deacon.  The boy was imitating his father.  In today’s gospel Jesus defends his healing on the Sabbath as likewise doing what his Father does.

As if he were on trial, Jesus is answering the accusations of the Jews.  He says that he does what and when he does because he is learning from his Father.  Since his Father heals, he heals.  Since his Father does so on the Sabbath, so does he.  In a sense, Jesus is on trial.  In the Gospel of John, unlike the other gospels, there is no judicial process before the Sanhedrin on the night before Jesus’ crucifixion. John chooses instead to have “the “Jews” force Jesus to defend himself at various points in his Gospel.  He is accused of crimes like working on the Sabbath and planning to tear down the Temple.  Despite the coherence of Jesus’ defense, the Jews will press Pilate to execute him.

Jesus came among us to fulfill the prophecy of Isaiah in today’s first reading.  He is the favored Son of God sent to heal the wounds of the world.  The very Jews, who accuse him in the gospel, are the first beneficiaries of his coming.  But the rest of the world follows in far greater numbers.  We will bear witness to Jesus’ healing in the coming weeks.

Tuesday, March 17, 2026

 

Tuesday of the Fourth Week of Lent

(Ezekiel 47:1-9.12; John 5:1-16)

A few Christians may think of the Jerusalem Temple as a place of worthless sacrifice and false piety. Jesus did predict its destruction, and three gospels tell of its veil being sundered at Jesus’ death.  However, Luke’s Gospel and Acts of the Apostles along with most of Scripture see the Temple in a positive light.  Today’s reading from Ezekiel tells why. The Temple has served for centuries as a font of life-giving grace.

Nevertheless, today gospel testifies that Jesus replaces the Temple as the source of grace.  He restores health to the sick man who has long waited in vain at the Temple’s gate.  Jesus shows himself to be living water more effective than the Temple’s.  He bestows life in abundance.

Rather than dwell on the shortcomings of the Temple, we should see it as a provisional measure.  In it God prepared Israel for the coming of His Son.  The animal holocausts offered there for the forgiveness of sins help us appreciate Jesus’ sacrifice on the cross.  The beauty and magnificence of its structure bespoke God’s presence.  Now we find God’s integral presence in His Son.

Monday, March 16, 2026

 Monday of the Fourth Week of Lent

 (Isaiah 65:17-21; John 4:43-54)

 The “Age of Aquarius” portends the dawn of an age of peace based on astrological signs.  Some believed it arrived in the 1960s and 1970s with the hippie culture.  But that peace has proved delusional perhaps because hippies did not ground their hope in righteous living.  The readings today proclaim a more credible age of fulfillment with Jesus.

 In the first reading the prophet Isaiah announces that God is about to create something wonderful.  There will be no more fleeing one’s land because of war or famine.  Rather people will live in the houses they build and eat the fruit of the gardens they plant.  They will survive well beyond a hundred years because of their righteousness.

 We find the completion of this prophecy in Jesus.  As the gospel indicates, he restores health to those who believe in him.  Of course, we need to ask, “Why do not people live forever?”  But don’t we share that hope in Jesus?  Just as he rose from the dead to live in glory, we -- his followers – expect to enjoy eternal life without discomfort or distress.

Sunday, March 15, 2026

 

FOURTH SUNDAY OF LENT
(1 Samuel 16:1-6, 10-13; Ephesians 5:8-14; John 9:1-41)

The Gospel of John is full of drama. Several times in the narrative Jesus encounters different people in order to lead them to his Father. Last Sunday we heard about his successful encounter with the Samaritan woman. But he is not always successful. When he meets Pilate on the day of his crucifixion, the governor is intrigued by his words, but in the end he rejects him for political convenience.

Today we hear about Jesus’ encounter with the man born blind. It is a first-class drama. In fact, it is often considered one of the best-constructed narratives in the entire Gospel.  It stands out because of its well-developed plot. With its twists and turns we see the man gradually growing in faith in Jesus. At the same time, the Pharisees gradually lose their faith in him. The loss is tragic because it will deprive the Pharisees of eternal life.

The reading begins with Jesus curing the man born blind by putting mud on his eyes. The healing causes so much discussion among the neighbors that they ask the man whether he is really the one who had been blind and how he was healed. The man replies that yes, he was blind, and that he was cured by “the man called Jesus.”

Amazed by what he says, the neighbors bring the man to the Pharisees to verify his account. After their investigation, the Pharisees are divided. Some say it is a legitimate healing—that is, something done by God—while others doubt it. When they ask the man how he received his sight, he again says that Jesus cured him, but this time he adds that Jesus is a prophet.

Then the Pharisees question the man’s parents whether he is truly their son and how it is that he now sees. They acknowledge that he is their son, but out of fear of the Pharisees they say they do not know how he was healed. They suggest asking him directly.

When they question him a second time, the Pharisees are no longer in doubt about Jesus. They all agree in saying that Jesus “is a sinner,” and they throw the man out for saying otherwise.

It is no coincidence that Jesus meets again the man born blind but now with perfect sight. He is the Good Shepherd who cares about mistreated sheep. When Jesus sees him, he asks whether he believes in the Son of Man, that is the one in the Book of Daniel who receives from God authority to judge the world. At first the man hesitates because he does not know whom Jesus is referring to. But once Jesus identifies himself as the Son of Man, the man falls at his feet in worship.

Meanwhile the Pharisees are watching everything. They ask Jesus if they are blind. Jesus tells them that although they have sight, they do not see the truth. They walk in spiritual darkness that prevents them from recognizing what is truly good.

At the beginning of this drama Jesus calls himself “the light of the world.” Like every light, he creates shadows. The characters in the story must decide whether they want to live in the light by recognizing Jesus as Lord or in darkness by denying his authority.  The man born blind opts for the light of Christ, while the Pharisees choose the shadows by rejecting his lordship.

Every human person must make the same decision. Am I a person of the light of Christ, living according to every word that comes from his mouth? Or am I a person of the shadows who follows the leading “influencers” of the world of entertainment, sports, or the internet?  For our good and for the good of others, Jesus wants us to live in his light.

 

 

Friday, March 13, 2026

 

Friday of the Third Week of Lent

(Hosea 14:2-10; Mark 12:28-34)

 The name “social media” sounds promising.  It speaks of people coming out of their shells to know others.  The reality of social media – it turns out – has been as much harmful as helpful.  From the first, on apps like Facebook many have used social media for exaggerated self-promotion. With more sophisticated apps like X (formerly Twitter), WhatsApp, Instagram, and Tic Tok along with Facebook, social media has enabled groups to foment common prejudices and hatred.  

As much as anything else, social media is a human invention that is given godlike attention. In today’s first reading the prophet Hosea foresees a time when such artificial creations will cease to enthrall people to distort truth.  He hopes that society “… shall say no more, 'Our god,' to the work of (its) hands.”  Condemning social media, however, is no more a remedy to the problem than condemning television was fifty years ago when sociologists became aware of all the violence it projected.  Rather than that, there must be a reform that takes society back to the first priorities of a vibrant social life.

Jesus names these priorities in today’s gospel.  First, people must strive to do God’s will.  Then, proceeding from this principle, they must treat others like they want to be treated.  This is a tall order in a pluralistic society where many do not know God and many others understand Him in different ways.  It calls for us to pray that God acts in His mysterious ways.  It also summons our testimony to Jesus Christ through public worship and sacrifice of self on behalf of those in need.

Thursday, March 12, 2026

 

Thursday of the Third Week of Lent

(Jeremiah 7:23-28; Luke 11:14-23)

In today’s gospel, the expression “finger of God” is likely the same earthy metaphor that Jesus used when preaching in his own Aramaic tongue.  In the Matthean parallel of this passage Jesus says that he casts out demons “by the Spirit of God.”  It may be worthwhile to meditate on our use of finger and Jesus’ use.

Beyond the vulgar expression “giving another a finger,” pointing one’s finger in the air often is a way of boasting one’s supremacy.  Around championship time or even in midseason, students whose college team (football, basketball, whatever) will raise their finger and proclaim, “We’re number one!”  Sacred artists have painted God’s finger with an entirely different motivation.  In the center of the ceiling of the Sistine chapel Michelangelo painted God creating Adam by pointing His finger.  In what is said to be a take-off on Michelangelo’s creation scene, Caravaggio painted Jesus’ call of his disciple Matthew with a pointed finger.  The lesson is obvious.  Humans are apt to use the finger to promote oneself or one’s group where God would use His finger to create or promote another.

Hopefully, during this holy season we are becoming more God-like.  That is, we are using not just our fingers but our whole bodies to assist others to know God's love.

Wednesday, March 11, 2026

 

Wednesday of the Third Week of Lent

(Deuteronomy 4:1.5-9; Matthew 5:17-19)

In the Gospel of Mark Jesus tells the Pharisees, “The law was made for man, not man for the Law’” (2:27).  This statement is readily misunderstood.  Jesus does not mean that the law is endlessly malleable such that humans might do whatever they want.  Rather, Jesus wants to assure his disciples that the law is meant for human development.  They are fulfilled when they follow it.  In today’s gospel from Matthew’s Sermon on the Mount Jesus tells his disciples that he has come to fulfill the law.  His disciples should see in him how the law is to be lived so that they might live their humanity to the fullest.

Jesus shows himself the law’s fulfilment in two ways.  First, he teaches that the law is best expressed by two commandments very much related to each other.  Humans are to love God above all and to love their neighbor as themselves. In loving God and neighbor and in accepting the love of God and others, humans achieve full realization of what being human means.

Severely limited by pride, we find it difficult to love.  This is so because God cannot be readily seen and touched.  Also, it is true that human faults can repel as much as they draw us to one another.  But we have access to the grace of the Holy Spirit which enables us to transcend these difficulties.  The Spirit moves close to God in prayer.  Likewise, the Spirit moves us to make sacrifices for one another which fosters the growth of our love. 

Tuesday, March 10, 2026

 Tuesday of the Third Week of Lent

 (Daniel 3:25.34-43; Matthew 18:21-35)

 Protestants often criticize the Catholic practice of confessing to a priest.  They ask, “Why do you have to tell your sins to a man?  It is God who forgives sins.”  Yes, certainly sins offend God, and He alone can forgive them, but Jesus has given his apostles authority to function as God’s regular agents (Matthew 18:18).  There is a further reason.  When a Christian sins, she or he does harm to the Church which is entrusted with the mission of announcing God’s love to the world.  Gossiping, viewing pornography, cheating on taxes or whatever sin obstructs the deliverance of this message.  The readings today present examples of a sincere confession and what proves to be a faulty one.

 The first reading pictures Azariah, one of the three Jewish youths chosen to serve the king of Persia, expressing contrition for the sins of his people.  As the prophets tell, God desires such a contrite heart more than sacrifices.  The servant in the gospel parable sounds like he has undergone a change of heart as he pleads with his master for an extension of his debt, but actually he has not.  If he were sincere, he would show the same understanding to a fellow servant who is indebted to him.

 It is recommendable that all Catholics go to Confession during Lent whether or not they are in mortal sin.  The Sacrament of Reconciliation humbles us to admit that we make mistakes -- sometimes grave ones -- that divert us from the path of holiness.  Also significant, Reconciliation reminds us that religion is not just a personal affair between God and me but a communal enterprise in which all of us have a role to carry out.

 

Monday, March 9, 2026

 

Monday of the Third Week of Lent

(II Kings 5:1-5ab; Luke 4:24-30)

It may seem odd, but Jesus is speaking to us when he preaches repentance.  We know that it is a vital message for drug dealers, Internet trawlers, and the porn industry.  But we may not think that it applies to ordinary sinners like you and me.  After all, our contempt, lustful suspicions, dismissive remarks, and slothful habits don’t do much harm, do they?

In today’s gospel when Jesus does not perform a wonderwork for his compatriots of Nazareth, they show no interest in his call to reform.  He tries to open their eyes with stories of the prophets of old.  Still they pay him no heed.  He warns that rejection will cause him to reach out to others as did Elijah and Elisha.  Jesus’ scenario will be realized after his death and resurrection.  Having been mostly spurned by the Jewish nation, Jesus’ apostles will turn to Gentiles with his message. 

Hopefully, we are doing better than the Nazoreans in listening to Jesus.  Heeding his call to reform this Lent, we look for the good in others, pray to keep our chastity, and get on top of our work.  Lent was not meant to be easy, but the struggle will bring us closer to the One near whom we want to be.

Sunday, March 8, 2026

 

THIRD SUNDAY OF LENT
(Exodus 17:3–7; Romans 5:1–2, 5–8; John 4:5–42)

Today’s Gospel highlights the encounter between Jesus and the famous “woman at the well.” It is so important for the catechumenate that it may be read every year on the Third Sunday of Lent. It describes a dynamic of the spiritual life: how Jesus, the Good Shepherd, seeks out the lost sheep in order to give her eternal life.

Jesus is alone as he waits for the Samaritan woman at the well. He wants to speak with her about her life. When she arrives, Jesus does not hesitate to begin the conversation. But he does not start by referring to sin. Rather, he says, “Give me a drink.” It is a reasonable request at noon in a dry land. For her, however, it is an unexpected remark. She is a woman, a stranger, and from a rival nation—that is, the kind of person with whom respectable Jews would not speak directly. Yet what concerns Jesus is not her sociological profile but her soul.

The fact that the woman comes alone indicates her isolation. The other women probably avoid her because she lives in sin. But she is not unintelligent. She confidently replies to Jesus that it is not customary for a Jew to ask something of a Samaritan woman. Then Jesus raises the level of the conversation. He moves it from the physical to the spiritual by offering her “living water.” He explains that living water not only satisfies thirst forever but also brings eternal life. But she—whether because she cannot imagine the grace symbolized by baptismal water or because she is mocking him—asks for this water so that she will not have to return to the well each day.

Now Jesus addresses the woman’s sin. He reveals that she has been married several times and is currently living with a man outside of marriage. Uncomfortable speaking about her personal life, she tries to change the subject to religion. She notes that Samaritans and Jews worship in different places. Jesus then offers her the way to overcome these differences and to worship God “in spirit and in truth.” This expression should be understood as referring to the Spirit of Truth—that is, the Holy Spirit. Jesus is offering her the Holy Spirit, who is the source of grace.

The grace of the Holy Spirit is to the spiritual life what water is to natural life. Just as water removes toxins from the body, grace forgives sins. Just as water carries nutrients to body members, grace enlivens the whole body to give praise to God. And just as water regulates temperature to sustain bodily processes, grace moderates the passions so that a person may seek God.

When the woman says that the Messiah will bring perfect worship, Jesus identifies himself as that Messiah. She accepts him and, like a good disciple, she goes to tell everyone about him. She leaves her water jar behind because she is no longer concerned about natural water, having received supernatural water from Jesus.

All of us are like the Samaritan woman—not only because we sin, but also because we try to satisfy our deepest desires with material things. Yet since God has made us for himself, those desires cannot be satisfied by BMWs, champagne, or European vacations. Our deepest desires are to know that we are truly loved, to have the awareness of having done what is good, and to possess the assurance of salvation. To attain all this, we need the grace of the Holy Spirit. Grace springs forth in the waters of Baptism and grows to help us face life’s challenges through the other sacraments. Grace gives us eternal life, strengthens us, and directs us toward God. Do you know of anything in life more valuable than the grace of the Holy Spirit?

 

Saturday, March 7, 2026

 

Saturday of the Second Week of Lent

(Micah 7:14-15.18-20; Luke 15:1-3.11-32)

People usually contrast the two sons in the “Parable of the Prodigal.”  One is older; the other, younger.  One leaves his father; the other stays home.  One squanders his fortune; the other is as tight as a clam.  And so on. Perhaps readers might profitably compare the brothers’ similarities.  They have the same father.  They also have the same sense of privilege.  Both believe that the inheritance is his by right, not by the father’s will.  And both spurn their father.  One leaves him as if he were dead.  The other refuses to call him “father” when he hosts a party at his son’s return.  Finally, both are stymied by pride.  The younger when he hesitates to return home after spending his money.  The older by refusing to recognize his chastened brother.

In noting the similarities, we should not fail to see their common traits in ourselves.  We likely think in terms of rights and privileges.  Many of us are not above claiming our rights and forgetting our responsibilities to others.  We too often allow pride to blind us from doing what is right.

The turning point in the parable comes when the younger son contemplates the lot of the pigs that he is forced to deal with.  He sees that the pigs have food and that he doesn’t.  He likely notices as well how the pigs eat in filth and fight among themselves for more pods to eat.  The young man then “comes to his senses.”  He remembers that on his father’s farm there is food aplenty.  He should realize also that he is a human being, and not a pig.  As such, he should not behave like them but emulate the best of his kind.  He seems to do so when he overcomes his pride and returns to his father with a confession on his lips.

The parable ends without saying whether the elder son comes to the same realization.  As the father offers this son a chance to repent of his anger against his brother, God offers us an opportunity to curb our pride and selfishness during Lent.