Twelfth Sunday in Ordinary Time: Discipleship

A Reflection on the Readings for the 12th Sunday in Ordinary Time (Year A), June 21, 2026

The readings for this Sunday invite us into the heart of discipleship: the cost of proclaiming God's truth, the reality of fear and opposition, and the surpassing power of God's grace and care. In a world that often rewards silence and conformity, these Scriptures call us to fearless witness.

 First Reading: Jeremiah 20:10-13  

Jeremiah pours out raw honesty: he hears whispers of betrayal even from former friends who watch for any misstep so they can denounce and destroy him. "Terror on every side!" Yet in the midst of this anguish, the prophet declares unwavering trust: "The LORD is with me, like a mighty champion." He ends by singing praise because God rescues the poor and needy from the wicked.

Jeremiah's experience is deeply human. Prophets (and all who speak truth) often face isolation, mockery, and plots. His prayer reminds us that fidelity to God does not eliminate suffering — it transforms it through trust in God's justice and protection.

 Responsorial Psalm: Psalm 69:8-10, 14, 17, 33-35  

The response echoes Jeremiah's cry: "Lord, in your great love, answer me." The psalmist feels like an outcast for zeal for God's house, bearing insults meant for God. Yet he pleads for God's kindness and affirms that the Lord hears the poor and those in bonds. Heaven, earth, and sea are called to praise this God who saves.

This psalm bridges lament and hope, teaching us that honest prayer in distress is itself an act of faith.

 Second Reading: Romans 5:12-15  

Paul contrasts the devastating effects of Adam's sin — which brought death to all — with the superabundant grace won by Jesus Christ. Sin and death reigned through one man, but God's gift overflows far more powerfully through the one man, Jesus. Grace is not merely restorative; it is lavishly greater than the original trespass.

This reading grounds our courage in the paschal mystery. Because of Christ, we are not trapped in the cycle of sin and fear. Grace empowers us to live differently.

 Gospel: Matthew 10:26-33  

Jesus prepares his disciples for mission with repeated commands: "Fear no one" and "Do not be afraid." He assures them that hidden truths will be revealed, and what He whispers must be proclaimed from the housetops. Persecution may kill the body, but only God holds power over the soul. Using tender imagery — sparrows sold cheaply yet known by the Father, and hairs on our heads counted — Jesus affirms our infinite worth. Acknowledging Him publicly leads to heavenly acknowledgment; denying Him has eternal consequences.

Jesus does not promise an easy path. He sends disciples "like sheep among wolves." Yet perfect love casts out fear. Our value rests not in human approval but in the Father's intimate knowledge and care.

 Connecting the Readings  

These passages form a powerful message for disciples in every age, including our own. Jeremiah and the psalmist model honest struggle and trust amid opposition. Paul shows the cosmic victory of grace over sin and death. Jesus commissions us to fearless proclamation, assuring us of the Father's providence.

In daily life, this might mean speaking truth in family conversations, workplace ethics, or public witness — even when it costs popularity or security. We may feel "terror on every side," but the Lord remains our mighty champion. The same grace that overflows through Christ sustains us. We are worth more than many sparrows; our lives matter eternally to God.

Prayer  

Lord, in moments of fear or opposition, strengthen our trust. Help us proclaim your Gospel boldly, knowing you are with us as a mighty champion. May your superabundant grace overflow in our lives so that, in all things, we acknowledge you before others. Amen.

May this Sunday deepen your courage and peace as you live out your baptismal call.

The Road to Emmaus: Recognizing Christ in the Breaking of the Bread, Not Merely in Words

The Road to Emmaus: Recognizing Christ in the Breaking of the Bread, Not Merely in Words

On that first Easter Sunday, two disciples walked the road from Jerusalem to Emmaus, their hearts heavy with disappointment and confusion. The man they had hoped was the Messiah had been crucified. Their dreams lay shattered. A stranger joined them on the journey, and as they conversed, He opened the Scriptures to them, explaining how the prophets foretold the suffering and glory of the Christ. Yet it was not in the explanation of the Word alone that their eyes were opened. It was only when the stranger "took the bread, blessed and broke it, and gave it to them" (Luke 24:30) that "their eyes were opened and they recognized him" (Luke 24:31). He vanished from their sight, but they exclaimed, "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" (Luke 24:32). They immediately returned to Jerusalem to tell the others: "The Lord has truly been raised and has appeared to Simon!" (Luke 24:34). And they recounted "what had happened on the way and how he was known to them in the breaking of the bread" (Luke 24:35).

This profound episode from Luke's Gospel is not merely a charming resurrection appearance story. It is a blueprint for how Christ continues to make Himself known to His Church. The apostles—and by extension, all believers—encounter the risen Lord primarily in the Eucharist, the true presence of Jesus' Body, Blood, Soul, and Divinity under the appearances of bread and wine. The Scriptures play an essential preparatory role, kindling faith and understanding, but recognition and intimate communion occur in the breaking of the bread. This truth stands at the heart of Catholic teaching and worship. Yet many Protestants, emphasizing sola scriptura (Scripture alone), have downplayed or denied this Real Presence, prioritizing a written book compiled centuries later over the living Sacrament instituted by Christ Himself.

 Unpacking the Emmaus Narrative: Liturgy in Miniature

The Road to Emmaus account unfolds like a miniature Mass. The disciples are on a journey—much like our pilgrimage through life. They are downcast, much as we can be amid trials. The unrecognized Jesus draws near, as He does in every liturgy through the priest acting in persona Christi. He explains the Scriptures, corresponding to the Liturgy of the Word. Their hearts burn, but full recognition awaits the table. Jesus takes bread, blesses it, breaks it, and gives it—echoing the words and actions of the Last Supper (Luke 22:19). At that precise moment, their eyes open. This is no coincidence. Luke uses Eucharistic language deliberately: "took... blessed... broke... gave." These verbs mirror the feeding of the five thousand and the institution of the Eucharist.

Early Church Fathers and modern Catholic theologians, such as Scott Hahn and Brant Pitre, see this as intentional. The Catechism of the Catholic Church notes that the Eucharistic celebration includes the proclamation of the Word, thanksgiving, consecration, and participation in the banquet (CCC 1408). Emmaus encapsulates this "one single act of worship." The disciples did not say, "We recognized Him in the brilliant exegesis of the prophets." They said He was "known to them in the breaking of the bread." The Word prepares; the Sacrament fulfills and reveals.

Imagine the scene in vivid detail. The sun dips low over the Judean hills as the three travelers approach Emmaus, about seven miles from Jerusalem. Cleopas and his companion (possibly his wife) pour out their grief to the stranger. Jesus rebukes their slowness to believe but does so with patience, walking alongside them. He begins with Moses and all the prophets, showing how the Messiah must suffer and enter glory. This sermon—often called the greatest never recorded—ignites hope. Yet intellectual assent alone does not suffice for full encounter. Hospitality leads to table fellowship. The stranger assumes the role of host, performing the actions of the Eucharist. In that instant, the veil lifts. The Resurrected One stands before them, truly present. Joy replaces sorrow. They rush back in the dark, transformed.

This pattern repeats in the Acts of the Apostles and early Christian writings. The early Church gathered for the "breaking of the bread" (Acts 2:42), not merely Bible studies. The Eucharist was central from the beginning.

 The Real Presence: Apostolic and Patristic Witness

Jesus instituted the Eucharist at the Last Supper: "This is my body... This is my blood of the covenant, which is poured out for many for the forgiveness of sins" (Matthew 26:26-28). He commanded, "Do this in remembrance of me" (Luke 22:19). St. Paul reinforces this in 1 Corinthians 11, warning against unworthy reception because it is truly the Body and Blood. John 6's Bread of Life discourse scandalized listeners when Jesus insisted they must eat His flesh and drink His blood for eternal life. Many left Him; the apostles stayed.

The early Church unanimously affirmed the Real Presence. St. Ignatius of Antioch (c. 110 AD), disciple of John the Apostle, wrote: "They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, which suffered for our sins and which the Father, in His goodness, raised up again." He called it "the medicine of immortality."

St. Justin Martyr (c. 150 AD) explained in his First Apology: "Not as common bread nor common drink do we receive these; but... the food which has been made into the Eucharist by the Eucharistic prayer... is both the flesh and the blood of that incarnated Jesus." This was no symbol for the early Christians. It was the living Christ.

St. Cyril of Jerusalem, St. Ambrose, St. Augustine, and countless others echoed this. The belief was universal until the Reformation. Protestants who claim the early Church was "symbolic" ignore this overwhelming patristic consensus. The Road to Emmaus models exactly what these Fathers experienced: Christ known in the breaking of the bread.

 Protestant Emphasis on the Word: A Historical and Theological Shift

The Reformation brought sola scriptura, elevating the Bible as the sole infallible authority. While Scripture is inspired and vital (2 Timothy 3:16), this approach often sidelines the Eucharist. Many Protestant traditions view Communion as a memorial ordinance or symbolic meal, denying the substantial Real Presence. Lutherans retain a form of presence (consubstantiation or sacramental union), but Reformed, Baptist, and evangelical groups largely see it as figurative.

This creates an imbalance. Protestants flock to dynamic preaching, Bible studies, and personal devotion to the "Word," but often lack the intimate, sacramental encounter Jesus modeled at Emmaus. The irony is stark: the very book they prioritize was not directly mandated by Jesus as a compiled volume. Jesus established the Church, gave the apostles authority to teach and forgive sins (Matthew 16:18-19; John 20:23), and instituted the Sacraments, especially the Eucharist as the "source and summit" of Christian life.

Jesus never said, "Write a book and distribute it." He said, "Teach all nations" (Matthew 28:19) and "Do this" regarding the bread and wine. The New Testament writings emerged organically from the apostolic Church's life, worship, and needs. The canon—the official list of inspired books—was discerned by the Catholic Church over centuries.

 The Catholic Church and the Canon: Pope Damasus and the Council of Rome (382 AD)

The Bible as we know it did not drop from heaven. The early Church used the Septuagint (Greek Old Testament, including deuterocanonical books) and various apostolic letters and Gospels. Disagreements arose over which books were inspired. Pope Damasus I (366-384 AD) convened the Council of Rome in 382 AD, which produced a decree listing the canonical books—identical to the 73-book Catholic canon affirmed later at Trent. This included the deuterocanonicals (Tobit, Judith, Wisdom, Sirach, Baruch, 1-2 Maccabees) that Protestants later removed.

Damasus also commissioned St. Jerome to translate the Scriptures into Latin, producing the Vulgate, the Church's standard for over a millennium. This was no arbitrary decision by "men." It was the Holy Spirit guiding the Church that Christ founded (1 Timothy 3:15 calls the Church the "pillar and bulwark of the truth"). The same apostolic authority that produced the New Testament discerned its canon. Protestants accept the 27 New Testament books on the authority of this Catholic process but reject the Church's role in the full canon and its teaching on the Eucharist.

Critics note debates on the exact historicity of the 382 decree (some link parts to the later Gelasian Decree), but the substance holds: the Catholic Church, under papal leadership, settled the canon. Jesus entrusted this authority to Peter and the apostles, not to a future collection of writings. The Word of God is first and foremost Jesus Himself (John 1:1, 14), then the oral apostolic Tradition, and the written Scriptures interpreted by the Church.

 Why the Eucharist Matters: Body, Blood, Soul, and Divinity

Catholic doctrine holds that in the Eucharist, by the power of the Holy Spirit and the words of consecration spoken by the ordained priest, the substance of bread and wine becomes the substance of Christ's Body and Blood while the appearances (accidents) remain. This is transubstantiation, defined at the Fourth Lateran Council and Trent. It is not cannibalism or magic but a sacramental mystery. Christ is truly, really, and substantially present.

This fulfills John 6: "My flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood abides in me, and I in him." It unites us to the once-for-all sacrifice of Calvary, making it present. It forgives venial sins, strengthens against temptation, and unites the Church as one Body. The Road to Emmaus shows this presence transforms despair into mission. The disciples, once fleeing, become evangelists.

Protestant alternatives—memorialism, spiritual presence—cannot account for the early Church's reverence, the miracles associated with the Eucharist, or Jesus' plain words. If it were merely symbolic, why the strong language causing disciples to leave? Why Paul's warnings of judgment for unworthy reception (1 Corinthians 11:27-29)? Emmaus proves the point: recognition comes in the breaking, not endless discussion.

 Living the Emmaus Experience Today

Every Catholic Mass replays Emmaus. We bring our burdens. The Liturgy of the Word opens the Scriptures, and our hearts burn. Then, in the Liturgy of the Eucharist, Christ takes, blesses, breaks, and gives Himself. We receive Him—Body, Blood, Soul, and Divinity. Our eyes are opened by faith. We are sent forth, like the disciples, to proclaim the Resurrection.

This is why the Church urges frequent reception. This is why adoration of the Blessed Sacrament draws souls. Protestants who love Scripture deeply would find their love fulfilled and deepened in the full sacramental life Christ intended. The written Word, compiled by the Church, points to the living Word in the Eucharist.

Critics may accuse Catholics of "works" or ritualism, but the Eucharist is pure gift—Christ's self-donation. It requires faith, preparation, and worthy reception, but it is grace upon grace. Emmaus invites all Christians to return to this table.

 Conclusion: Back to the Table

The Road to Emmaus challenges us. In a world of information overload and spiritual hunger, many wander like the disciples, knowledgeable in Scripture yet unrecognized Christ. He walks with us still, in the Church, in the poor, but supremely in the Blessed Sacrament. Let us not ignore the gift. Let us invite Him to stay: "Stay with us, Lord, for it is nearly evening" (Luke 24:29). In the breaking of the bread, He reveals Himself, and our hearts find rest.

The apostles saw Jesus in the bread. So must we. The Eucharist is not an optional add-on or mere symbol. It is Jesus—true Presence for our true nourishment. The Catholic Church preserves this apostolic faith, discerned the Scriptures under the Holy Spirit's guidance, and invites all to the feast. Come to Emmaus. Come to Mass. Recognize Him there.

 

References:

- Holy Bible (various translations, esp. NABRE, RSV).

- Catechism of the Catholic Church.

- Ignatius of Antioch, Letter to the Smyrnaeans.

- Justin Martyr, First Apology.

- Council of Rome (382) Decree on the Canon.

- Works by Brant Pitre, Scott Hahn, and Catholic World Report articles on Emmaus.

Further reading: The Eucharist by Alexander Schmemann; Jesus and the Jewish Roots of the Eucharist by Brant Pitre.

St. Bartholomew

St. Bartholomew, also known as Nathanael, is celebrated as one of the twelve apostles of Jesus Christ. His story, though not extensively detailed in the Bible, has been pieced together through various historical texts and traditional accounts, painting a picture of a man whose life and works have inspired Christians for centuries.

According to the Synoptic Gospels, Bartholomew was one of the original twelve apostles who were chosen by Jesus to spread his teachings. The name 'Bartholomew' itself is of Aramaic origin, meaning 'son of Talmai,' which suggests a lineage of significance during that time. Despite the lack of personal details about his life in the scriptures, Bartholomew's inclusion among the apostles signifies his importance in the early Christian church.

The legacy of St. Bartholomew is marked by his missionary work, which, according to various traditions, extended as far as India. Eusebius of Caesarea, a notable early church historian, mentioned that Bartholomew left a copy of the Gospel of Matthew in India, indicating his role in spreading Christianity beyond the Roman Empire. Other accounts suggest that he also preached in Armenia, where he met a martyr's death, thus becoming a symbol of sacrifice and devotion for the Christian faith.

The martyrdom of St. Bartholomew is a subject that has captivated the Christian community for centuries, symbolizing the ultimate sacrifice in the name of faith. While the Bible does not provide details of his death, various early Christian writings and traditions offer insights into the end of his earthly journey.

According to these traditions, St. Bartholomew's missionary work led him to Armenia, where he converted the king to Christianity. This angered the local pagan priests, who saw their influence waning as the new faith took hold. They incited the brother of the king, Astyages, against Bartholomew, leading to the apostle's arrest.

The most widely accepted account of his martyrdom states that St. Bartholomew was flayed alive. This gruesome method of execution involved the removal of skin from the body, a punishment reserved for those who were seen as a significant threat to the established order or beliefs. After being flayed, it is said that he was crucified upside down, enduring further agony before succumbing to death.

This narrative of St. Bartholomew's martyrdom has been depicted in numerous works of art throughout history, often showing him holding his own skin or the instruments of his torture. These representations serve as a stark reminder of the physical trials he endured for his unwavering commitment to his faith.

The legacy of St. Bartholomew's martyrdom extends beyond the mere act of his death. It is a testament to the strength of conviction and the depth of devotion he had for his beliefs. His willingness to face such a brutal end rather than renounce his faith has inspired countless believers to hold firm in their convictions, even in the face of persecution.

St. Bartholomew's martyrdom is not just a story of suffering; it is also one of triumph. It underscores the belief that the spirit can overcome the flesh and that faith can transcend even the most horrific of circumstances. His story continues to be a source of strength and inspiration for those who face trials for their beliefs, reminding them of the power of faith and the eternal impact of a life devoted to a higher calling.

St. Bartholomew's feast day is celebrated on August 24th in Western Christianity, a day that commemorates his martyrdom and celebrates his contributions to the spread of Christianity. He is often depicted with a knife, representing his martyrdom by flaying, and his flayed skin, a testament to his unwavering faith even in the face of brutal persecution.

As a patron saint, St. Bartholomew is associated with a diverse range of professions and ailments, from leatherworkers to neurological diseases. This wide patronage reflects the universal appeal of his story and the values he embodies: courage, faith, and the spreading of knowledge.

The veneration of St. Bartholomew is evident in the numerous churches and cathedrals dedicated to him around the world, from the ancient Saint Bartholomew Monastery in Turkey to the Basilica of San Bartolomeo in Benevento, Italy. These sites serve as places of pilgrimage, reflection, and celebration of a man who played a pivotal role in the foundation of the Christian church.

In conclusion, St. Bartholomew the Apostle remains an influential figure in Christianity. His life and martyrdom are shrouded in mystery and legend, but his impact on the faith is clear. He stands as a testament to the power of belief and the importance of spreading a message of hope and salvation, principles that continue to resonate within the Christian community today.

Reflection: 15th Sunday in Ordinary Time: Simplicity

The readings for the Fifteenth Sunday of Ordinary Time in Year B offer profound insights into the nature of God's calling and our response to His grace. Let's reflect on the key themes from each reading.

First Reading: Amos 7:12-15

In this passage, Amos, a humble shepherd and dresser of sycamores, is called by God to prophesy to Israel. Despite being dismissed by Amaziah, the priest of Bethel, Amos remains steadfast in his mission. This reading highlights the theme of divine calling and the courage to follow God's will, even when faced with opposition. It reminds us that God often chooses the unlikely and the humble to carry out His work, emphasizing that our background or status does not limit God's plans for us.

Responsorial Psalm: Psalm 85:9-14

The psalm is a beautiful prayer for God's mercy and salvation. It speaks of the meeting of kindness and truth, justice and peace. This imagery portrays a harmonious world where God's presence brings about true peace and prosperity. The psalm invites us to trust in God's promises and to seek His guidance in our lives, knowing that His justice and peace will prevail.

Second Reading: Ephesians 1:3-14

Paul's letter to the Ephesians is a hymn of praise for the spiritual blessings we have in Christ. It speaks of our adoption as God's children, the redemption through Christ's blood, and the revelation of God's will. This passage emphasizes the richness of God's grace and the purpose He has for each of us. It calls us to live in a way that reflects our identity as God's chosen people, destined for holiness and praise.

Gospel: Mark 6:7-13

In the Gospel, Jesus sends out the Twelve Apostles, instructing them to take nothing for their journey except a staff. They are to rely on God's providence and the hospitality of those they encounter. This mission underscores the importance of trust in God and the simplicity of life. It also highlights the communal aspect of the Christian mission, as the apostles are sent out in pairs to support and encourage each other.

Reflection

The readings for this Sunday invite us to reflect on our own calling and mission. Like Amos, we may feel unqualified or face resistance, but God's call is persistent and empowering. The psalm reassures us of God's faithful presence and the peace that comes from living in His truth. Paul's letter to the Ephesians reminds us of the incredible blessings we have received and our identity as God's beloved children. Finally, the Gospel challenges us to trust in God's provision and to embrace the simplicity and community of our Christian journey. Simplicity is key to authentic evangelization. Today we see many so-called ministers and pastors who promote prosperity via material goods and live in lavish mansions. This is not what Christ desired.  Unfortunately, we see in the Catholic Church prelates, priests, deacons, even religious and lay people live in lavish homes as if earth were their final destination and they settled down here forever. This is not so. We need to live free from material possessions and money as if they are the only thing that matter.  

As we meditate on these readings, let us ask for the grace to respond to God's call with courage and faith, to live out our identity as His children, and to trust in His providence as we journey together in faith.

On another note, former President and current presidential candidate Donald John Trump was shot but a sniper yesterday. He was not serious injured, but the event has left a lot of negativity in America and concern. Two other persons were injurered and one was killed as well. We must end violence. Violence cannot be a means of expressing any communication or disagreement.  We pray for the former president and those affected by the shooting. 

: [USCCB](https://bible.usccb.org/bible/readings/071424.cfm)

The Ascension of the Lord: I Go To Prepare A Mansion

The Ascension of the Lord: A Reflection on its Significance and Celebration

The Ascension of the Lord is a profound Christian feast that commemorates Jesus Christ's bodily ascent to heaven in the presence of His apostles, occurring 40 days after the resurrection. This event marks a pivotal moment in Christian theology, symbolizing the completion of Christ's earthly mission and the glorification of His divine nature.

According to the New Testament, particularly in the Acts of the Apostles (1:9-11), after Jesus' resurrection, He appeared to His disciples, teaching them and speaking of the kingdom of God. On the day of His ascension, He blessed them and was lifted up before their eyes, disappearing into a cloud, signifying His return to the Father and His inauguration as the eternal high priest, interceding on behalf of humanity.

The Ascension is not merely a historical event but also a theological milestone that has significant implications for Christian faith and practice. It affirms Jesus' divinity, His triumph over death, and His promise of the Holy Spirit to empower the apostles for their mission. It also assures believers of the hope of their own ascension and eternal life in the presence of God.

The celebration of the Ascension varies among different Christian denominations. In the Catholic Church, Ascension Day is traditionally observed on a Thursday, the fortieth day after Easter Sunday. However, in many regions, the solemnity is transferred to the following Sunday to allow more faithful to participate in the commemoration.

The liturgy on Ascension Day is rich with symbolism and meaning. The readings from Scripture recount the events of Jesus' ascension and His final instructions to His disciples. The prayers and hymns express joy and hope, acknowledging Christ's kingship and His abiding presence through the Church and the sacraments.

In the Eastern Orthodox Church, the Ascension is also celebrated with great solemnity, often including an all-night vigil and the blessing of bread and wine, which are distributed to the congregation as a reminder of Christ's enduring presence.

The Ascension invites Christians to reflect on the mystery of Jesus' departure from earth and His ongoing presence in the Church. It is a time to renew faith in the promises of Christ, to seek the guidance of the Holy Spirit, and to commit to the mission of spreading the Gospel to all nations.

As believers around the world observe the Ascension of the Lord, they are reminded of the words of the angels to the apostles, "This Jesus, who has been taken up from you into heaven, will come back in the same way as you have seen Him go to heaven" (Acts 1:11). This assurance fuels the Christian hope for the second coming of Christ and the fulfillment of God's plan for salvation.

The Ascension of the Lord is not only a historical event to be remembered; it is a living reality that continues to inspire and shape the life of the Church. It calls upon the faithful to live with an awareness of Christ's heavenly reign and to work diligently for the coming of His kingdom on earth as it is in heaven. As the liturgical year progresses, the Ascension leads into the celebration of Pentecost, where the gift of the Holy Spirit empowers the Church to carry on the mission entrusted by Christ.

For Year B in the Catholic Mass, the readings for the Ascension of the Lord provide a rich tapestry of scriptural insight and inspiration. The first reading is typically from the Acts of the Apostles (ACTS 1:1-11), where Luke recounts the final moments of Jesus with his disciples and his ascension into heaven. This passage emphasizes the promise of the Holy Spirit and the mission of the apostles to be witnesses to the ends of the earth.

The Responsorial Psalm (Psalms 47:2-3, 6-7, 8-9) echoes the theme of God's kingship and sovereignty, with the refrain "God mounts his throne to shouts of joy: a blare of trumpets for the Lord." It is a psalm of praise that celebrates God's rule over the earth and his ascension to his throne.

The second reading offers options from the Letter to the Ephesians. Ephesians 1:17-23 speaks of the hope and inheritance that believers have in Christ, emphasizing the power of God that raised Christ from the dead and seated him at his right hand. Alternatively, Ephesians 4:1-13 (or the shorter form, Ephesians 4:1-7, 11-13) focuses on unity in the body of Christ and the diversity of gifts given for the building up of the church.

The Gospel reading for Year B comes from Mark (Mark 16:15-20), where Jesus gives the Great Commission to his disciples, instructing them to go into the world and preach the gospel to all creation. It concludes with Jesus' ascension and the disciples going forth to proclaim the message, accompanied by signs.

These readings collectively underscore the central themes of mission, empowerment by the Holy Spirit, and the exaltation of Christ. They serve as a reminder to the faithful of their call to witness and spread the Good News, as well as the assurance of Christ's lordship and his abiding presence through the Spirit.

In conclusion, the Ascension of the Lord is a celebration of hope, a reminder of Christ's victory, and an invitation to live a life of faith and witness. It is a day to look upward to heaven and forward to the future, knowing that Christ has paved the way for humanity's ultimate redemption and union with God. Jesus did not orphan His Catholic Church.  In John 14:3 He said: "And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am."

He will return again. Have faith, hope, and love Him and One Another!

+++This post is dedicated to my beloved sister who was called home an hour or so after this was published.+++

Spy Wednesday & the Fool

Today Spy Wednesday and April Fools day coincided.  As I was pranking people all day today, something came to my mind.  Those religious people who live double lives are fools. As you may know, Spy Wednesday is the day when Judas Iscariot conspired against his Lord and Master, Jesus Christ (Mark 14:10-11). Today, there are many ways we can conspire against Jesus.

Going to Church and then sinning as if the calls for repentance of the confiteor means nothing is one way. Being "religious," yet not being "religious" is hypocrisy. This kind of practice of religion is worthless (James 1:26). If we think that going to Mass all dressed up or walking around with a Rosary or Bible and not applying their essence in our lives pleases God, then we are fooling ourselves (Matthew 6:1).

This type of worship is in vain and offends God (Matthew 15:7-9).  The reason why we go to Mass, pray daily, receive the Sacraments, attend retreats and other religious events is to help us become more Christ-like. If we are to live in Christ who is the truth, then we too must be truthful (John 14:6, CCC para. 2468). Duplicity in living the Christian life serves no purpose to the worship of God and our sanctification. I call this an implicit form of atheism which mocks God.  The reason being is because we sometimes think we believe in God and are religious, but deep down we just do it as an obligation or to get attention; this rejects God (Titus 1:16). Sacred Scripture clearly states that those who reject God or lack belief in Him are fools (Psalms 53:1, Psalms 14:1).

Presenting an external devotion to God while not externalizing it is what Judas Iscariot did.  He was called by the Lord, traveled with Him and even was at the Last Supper with Him, yet He did not internalize who this Lord was (John 1:10). We must not be like Judas who left early to collect his money. Either we are with God or with the world, there is no middle ground (Matthew 6:24). We only fool ourselves into thinking we are religious when in fact we are not deep down. God is never fooled or mocked (Galatians 6:7).  As we get closer to the Paschal Triduum, let us focus on ourselves and where we stand before God.  Are we truly transforming within, or has Catholicism become a ritual run by unconsciousness and conditioning?    

The God Who Feeds - 18th Sunday of Ordinary Time

Today's readings deal with God's providence. The first reading is from Isaiah.  It reminds us that God is the one who provides for our needs.  If we are thirsty, have no money, grain to eat, God will be there and supply it.  It reminds us that we must not think of money, or our efforts as an end in themselves.  God truly cares for us and will nourish us if we seek Him.

The responsorial Psalm responds to this by reminding us again that the "hand of the Lord feeds us; he answers all our needs." Each verse tells us how God is there for each one of us.  He looks upon us and sees our needs. God is never far from those who trust in Him and call upon Him for assistance. In the second reading, St. Paul reminds us that nothing separates us from Christ.  Our stresses, hunger, suffering, lack of material basics such as clothing; none of these separates us from Christ.  He goes on even to say that neither death nor life, nor the angels or principalities, nor things in the present or yet to come will separate us from Christ and His love.  These are powerful words reminding us of the first reading and the psalm stating that God is always there for us.

Many times we lose hope and even faith.  Things pop out of nowhere and stress us.  Perhaps a big bill comes, we lose our jobs, fail classes, get sick; these remind us of our mortality.  They remind us that we are not truly in control of our lives.  Not even the rich are in control of their own lives.  How many celebrities struggle with depression and act this stress out by living life recklessly and even "opting out" or committing suicide?  These people seem to have it all.  They have nice mansions, maids, butlers, cars, can travel anywhere at will, yet they are not happy.  Money, fame and success are obviously not the ends we should strive for.  However, despite whatever may come our way, God is always there for each one of us. If you let the stress or problem facing your life get the best of you, then you will be blinded and will not see God who is there picking you up from the floor, so to speak.

Lastly, the Gospel is relatively short. It begins with Jesus learning of the death of His cousin John the Baptist.  The Gospel tells us that Jesus left a boat He was on in order to have some alone time. However, a crowd came and followed Him. Jesus saw all these people seeking Him and felt bad for them and went to care for them.  Here we see how Jesus is truly man and truly God. He is suffering inside like any of us would if we heard of the death of a loved one. Moreover, He sets aside His alone time to care for others.  This is what we as Catholics must do. We must be ready to serve others whether we know them or not. Even if we are in need ourselves, we must set that aside and help others.

The Gospel continues by telling us that the disciples wanted to get rid of the people because they were many, were hungry and probably annoying.  Nevertheless, Christ tells them that the crowd doesn't need to go and tells the disciples to feed them.  The Scriptures tell us there were 5,000 men, not counting the women and children present. Some estimate that perhaps over 20,000 were present!  I can imagine the look on their faces as Christ told them this.

How can we feed so many people if we have only five loaves and two fishes?

This is probably what they asked themselves.  Here we see how the disciples still had the veil over their eyes in regards to faith.  They have seen Christ perform miracles and know He is the Son of God, yet they still wonder how they are going to feed the large crowd. How many times do we indirectly doubt God?  We know what God can do, we know our faith, yet we sometimes forget that nothing is bigger than God. We stress over things for nothing because we forget God is there and will provide.  The command of Jesus to feed the people is a reminder that God wants us to do the work, but He will be there supporting it. He will not abandon us in our work in the world.  If God wants you to be a priest or religious sister/brother, it will happen.  If God wants you to start a ministry or something, it will happen. You will do the work, but He is the one with the strings, so to speak.

Lastly, Christ does the miracle of the loaves and fishes.  All those present eat until they are full and there were still twelve baskets left over.  The number twelve has a symbolic meaning in the Bible.  It can mean the months of the year, the tribes of Israel, the number of apostles and completion of something.  Here it means that Christ has the fullness of food, or that He gives to eat what never runs out.  In other words, we find completion in Him. All of our needs are met completely and forever by Him.



See readings here: http://www.usccb.org/bible/readings/080314.cfm

Road to Emmaus

Today's Gospel is about the Road to Emmaus.  Two of Jesus' disciples are walking to Emmaus from Jerusalem.  While they were walking, they were having a discussion among themselves regarding the events that occurred during the passion of Christ.  

During this time, Jesus approached them and walked with them.  They did not know it was Him. He joined them in the discussion acting as if He did not know what was going on.  Cleopas who was one of the men was shocked that Jesus did not know what went on in Jerusalem.  Remember: The men had no idea it was Jesus and spoke to Him as if he was just a stranger on the road.  

While pretending He was not aware of the events in Jerusalem, Jesus asked them "what sort of things happened?"  The men told Him about Jesus the Nazarene who lived among them, did miracles, was crucified.  The men seemed disappointed believing Jesus was "the one to redeem Israel." They then tell the man (Jesus) that women informed them that the body of this Nazarene was gone from the tomb.  Here we see how the disciples still were doubtful.  They were expecting Jesus to be this warrior prince who would save Israel. His death seemed to show to them that He was instead weak, or a fraud.

The man (Jesus) tells them that they are foolish and slow to believe.  He tells them that the Christ had to go through all these things in order to fulfill God's will and enter into His glory.  He starts from Moses and goes throughout Scripture giving evidence regarding the work of the Messiah (Himself).  Jesus must have talked for a long time because they were getting closer to the village of Emmaus which was miles away.

He kept walking as if Emmaus was not his destination, but the men asked Him to stay with them because it was getting dark.  He complied and sat with them at the table, took bread, blessed it, broke it and gave it to them.  At this moment, the men realized that this man was no mere stranger who happened to be a walking Bible scholar.  He was Jesus!

Once they realized this, Jesus vanished.  Both men then in hindsight remarked how they felt their hearts burning as He spoke the Scriptures to them.  The men then returned to Jerusalem and told the others of what happened.

This story not only tells us that Jesus rose from the dead and was appearing to His friends, but it also tells us about the real presence of Jesus in the Holy Eucharist.  Jesus, before He was arrested took bread and wine, blessed them and said that they were His body and blood.  This action linked Him to the priest Melchizedek (Genesis 14:18) showing that Jesus is the true priest (Hebrews 7:17). Bread is an ancient food.  It is easy to make and nutritious; granted you are not on a low-carb diet. It makes sense that God would use this food to connect to His people in every culture and generation.

Jesus would use bread and wine not only to represent Him, but to be His literal presence, body, blood, soul and divinity (Luke 22:7-20). The bread and wine during consecration become Jesus Christ in Sacramental form.  This idea can be hard to process by some, especially atheists and Protestants, but this is how Christ wanted it.  Before His last supper, Christ performed the miracle of the loaves and fishes. After this, He told the people about the "bread from heaven."  The people wanted this bread after He described it as giving eternal life.  Naturally, the people were reminded of the Manna that their ancestors ate (Exodus 16).  However, when Jesus said that He was this bread and His flesh was food and blood drink, the people walked away possibly believing Jesus to be a lunatic (John 6:22-69).

We know that Jesus was not being deceitful here.  He literally meant that His flesh was food and that this is the bread of life. Using bread to show the presence of God is not new.  We see it in the Old Testament or Jewish Scriptures. Bread was left on the altar with a lampstand and incense showing God's presence.

This is why the Catholic Church has the sanctuary lamp which is a red candle near the Tabernacle showing God is present and why she has Eucharistic adoration (Exodus 25:30, Leviticus 24:1-8, 1 Kings 7:48-50).  Since her beginning, the Catholic Church has always taught and believed that Jesus is truly present under the form of bread and wine after consecration. This is a teaching of the Church that is central and cannot be erased or modified.  Any attempts to alter or remove this doctrine will make the Catholic Church useless and irrelevant.  The Church exists to proclaim and worship Jesus Christ.

It is important that Catholics show true devotion to the Holy Eucharist.  It is there that we truly encounter Christ just like the disciples on their way to Emmaus.  Our separated brothers and sisters in the protestant faith rely on the Bible or Scripture Alone in order to worship or define theological principles.  However, we read in today's Gospel how the Scripture merely gave a "burning" sensation, and did not truly reveal Jesus to the disciples.  It is only in the breaking of the bread that the disciples see Jesus Christ present before them.  Catholics are fortunate to have churches where they can visit to spend time before the Lord in the Blessed Sacrament.  We must make it a genuine habit to visit our Lord often even if it is for a few minutes.  He waits there for each one of us.  

The Catechism of the Catholic Church says:

1357 We carry out this command of the Lord by celebrating the memorial of his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts of his creation, bread and wine which, by the power of the Holy Spirit and by the words of Christ, have become the body and blood of Christ. Christ is thus really and mysteriously made present. 

1358 We must therefore consider the Eucharist as:
- thanksgiving and praise to the Father;
- the sacrificial memorial of Christ and his Body;
- the presence of Christ by the power of his word and of his Spirit. 

1374 The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all the sacraments tend."201 In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained."202 "This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present."203 

1375 It is by the conversion of the bread and wine into Christ's body and blood that Christ becomes present in this sacrament. The Church Fathers strongly affirmed the faith of the Church in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this conversion. Thus St. John Chrysostom declares:
It is not man that causes the things offered to become the Body and Blood of Christ, but he who was crucified for us, Christ himself. The priest, in the role of Christ, pronounces these words, but their power and grace are God's. This is my body, he says. This word transforms the things offered.204
And St. Ambrose says about this conversion:
Be convinced that this is not what nature has formed, but what the blessing has consecrated. The power of the blessing prevails over that of nature, because by the blessing nature itself is changed. . . . Could not Christ's word, which can make from nothing what did not exist, change existing things into what they were not before? It is no less a feat to give things their original nature than to change their nature.205 

1376 The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation."206 

1377 The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist. Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ.207 

1378 Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. "The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession."208 

1379 The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be brought to the sick and those absent outside of Mass. As faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reason that the tabernacle should be located in an especially worthy place in the church and should be constructed in such a way that it emphasizes and manifests the truth of the real presence of Christ in the Blessed Sacrament. 

1380 It is highly fitting that Christ should have wanted to remain present to his Church in this unique way. Since Christ was about to take his departure from his own in his visible form, he wanted to give us his sacramental presence; since he was about to offer himself on the cross to save us, he wanted us to have the memorial of the love with which he loved us "to the end,"209 even to the giving of his life. In his Eucharistic presence he remains mysteriously in our midst as the one who loved us and gave himself up for us,210 and he remains under signs that express and communicate this love:
The Church and the world have a great need for Eucharistic worship. Jesus awaits us in this sacrament of love. Let us not refuse the time to go to meet him in adoration, in contemplation full of faith, and open to making amends for the serious offenses and crimes of the world. Let our adoration never cease.211 

1381 "That in this sacrament are the true Body of Christ and his true Blood is something that 'cannot be apprehended by the senses,' says St. Thomas, 'but only by faith, which relies on divine authority.' For this reason, in a commentary on Luke 22:19 ('This is my body which is given for you.'), St. Cyril says: 'Do not doubt whether this is true, but rather receive the words of the Savior in faith, for since he is the truth, he cannot lie.'"212
Godhead here in hiding, whom I do adore
Masked by these bare shadows, shape and nothing more,
See, Lord, at thy service low lies here a heart
Lost, all lost in wonder at the God thou art.
Seeing, touching, tasting are in thee deceived;
How says trusty hearing? that shall be believed;
What God's Son has told me, take for truth I do;
Truth himself speaks truly or there's nothing true.213      

  (http://www.scborromeo.org/ccc/p2s2c1a3.htm)

 

St. John the Evangelist

Today is the feast day of St. John the Divine or the Evangelist. We know of him from the Scriptures.  He was the son of Zebedee and Solome (Matthew 4:21,Mark 15:40). St. John is the younger brother of St. James.

They lived and worked as fishermen in by the sea of Galilee. Both brothers were fond of St. John the Baptist and often heard him preach on repentance near the river Jordan.

St. John was called by Christ Jesus to be one of His disciples. He accepted without hesitation and followed Jesus everywhere even to Christ's crucifixion.  There he would be charged to care for the Blessed Virgin Mary. (John 19:27) St. John would preach the Gospel as Christ commanded, even writing texts that became part of the canon of Sacred Scripture (Gospel of John, the three Epistles of John and the Book of Revelation).  He is the only Apostle to live into old age and not be martyred.

St. John is a role model for all Christians.  He stood by Jesus even till the end.  While the other disciples ran for dear life; John remained by Christ's side. He did not fear the authorities coming to arrest Christ, nor the slanders and gossip of the sanhedrin.