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.

3rd Sunday in Ordinary Time Year A: Power in God's Word

The Catholic readings for January 25, 2026, fall on the Third Sunday in Ordinary Time (Year A), which is also designated as the Sunday of the Word of God. This Sunday emphasizes the power of God's Word to illuminate, call, and transform lives.

Here are the readings (based on the Roman Rite lectionary as used in the US and most English-speaking regions):

- First Reading: Isaiah 8:23–9:3  

  The prophet speaks of a time of darkness and distress giving way to great light. The people who walked in darkness have seen a great light; upon those who dwelt in a land of gloom a light has shone. God multiplies joy and shatters the yoke of oppression, foreshadowing the coming of the Messiah.

- Responsorial Psalm: Psalm 27:1, 4, 13-14  

  "The Lord is my light and my salvation." A song of confident trust in God amid trials, urging us to wait for the Lord with courage.

- Second Reading: 1 Corinthians 1:10–13, 17  

  St. Paul appeals for unity in the Church at Corinth, urging believers not to divide over human leaders ("I belong to Paul," "I belong to Apollos," etc.). He emphasizes that Christ is not divided and that his mission is to proclaim the Gospel, not with eloquent wisdom but with the power of the cross.

- Gospel: Matthew 4:12–23 (or longer form 4:12–25)  

  Jesus withdraws to Galilee after hearing of John's arrest, fulfilling Isaiah's prophecy. He begins his public ministry proclaiming, "Repent, for the kingdom of heaven is at hand." Walking by the Sea of Galilee, he calls the first disciples—Simon (Peter) and Andrew, then James and John—saying, "Come after me, and I will make you fishers of men." They immediately leave everything to follow him. Jesus then teaches, proclaims the Gospel, and heals the sick.

 Reflection

Dear brothers and sisters in Christ,

On this Third Sunday in Ordinary Time, the readings converge on a powerful theme: God's light breaks into darkness, calls us personally, and unites us in Christ. The prophet Isaiah paints a vivid picture of hope amid despair—the land of Zebulun and Naphtali, once humiliated, now bathed in divine light. This prophecy finds its fulfillment in Jesus, who steps into the shadows of Galilee not as a distant ruler but as the Light Himself, walking among ordinary people by the sea.

In the Gospel, we witness the very beginning of that light's mission. Jesus does not begin with grand announcements in Jerusalem's temple but in a peripheral region, among working fishermen. His first words echo John the Baptist: "Repent, for the kingdom of heaven is at hand." Repentance here is not mere regret but a radical reorientation—a turning toward God that opens us to the kingdom breaking into our world.

What strikes me most is the immediacy of the disciples' response. Simon, Andrew, James, and John leave nets, boat, and family "at once" when Jesus calls them by name. They do not negotiate terms or delay for convenience. In that moment, the light of Christ pierces their routine lives, and they recognize something worth abandoning everything for. This call is not just historical; it echoes in our own lives. Jesus still walks along the "shores" of our daily existence—our jobs, relationships, struggles—and says, "Come after me." He does not call the qualified; He qualifies those He calls, transforming fishermen into fishers of men.

St. Paul's words in the second reading add urgency to this call to follow. The Corinthian community was fracturing into factions, boasting in human leaders rather than in Christ crucified. Paul reminds them (and us) that such divisions betray the Gospel. The kingdom Jesus proclaims is one of unity, not rivalry. We are baptized into one Christ, not into competing camps. In a world—and even at times in the Church—where polarization and "I belong to this group or that" seem to dominate, Paul's plea rings clear: be united in mind and purpose, centered on the cross, not on personalities or preferences.

The Psalm ties it all together: "The Lord is my light and my salvation; whom shall I fear?" In a time when darkness—whether personal anxiety, societal division, or global unrest—can feel overwhelming, these readings remind us that God's Word is not passive. It is active, illuminating, calling, healing, and uniting. On this Sunday of the Word of God, we are invited to let Scripture not just inform us but transform us, as it did those first disciples.

The Sunday of the Word of God is a liturgical celebration in the Catholic Church observed annually on the Third Sunday in Ordinary Time (typically in January). Pope Francis instituted it through his Apostolic Letter Motu Proprio titled Aperuit illis ("He Opened Their Minds"), issued on September 30, 2019. The purpose of this day is to highlight the central role of Sacred Scripture in the life of the Church and of believers, encouraging the faithful to celebrate, study, and spread the Word of God more deeply. It aims to foster greater appreciation for the Bible as a living gift, promote its proclamation in liturgy (especially at Mass), encourage personal and communal lectio divina (prayerful reading), and remind Catholics that the risen Christ opens the Scriptures to us, as He did for the disciples on the road to Emmaus (Luke 24:13–35, the Gospel that inspired the letter's title). This observance helps make Scripture more accessible, stirs gratitude for this treasure, and strengthens the bond between the Word proclaimed and the Eucharist celebrated.

Regarding the formation of the Bible in the Catholic tradition, a key milestone occurred under Pope Damasus I (reigned 366–384). In 382, he presided over the Council (or Synod) of Rome, which produced one of the earliest formal listings of the canonical books of Sacred Scripture—totaling 73 books, including the deuterocanonical of the Old Testament. This decree affirmed the canon that the Church had received from apostolic tradition and early usage. Pope Damasus also commissioned St. Jerome to revise existing Latin translations of the Bible, leading to the Vulgate, Jerome's monumental work (completed over decades, with the Gospels finished around 383–384 and much of the rest later). The Vulgate became the Church's standard Latin Bible for centuries, ensuring a unified, accurate text for liturgy, teaching, and theology. While the canon was definitively confirmed at later councils (Hippo in 393, Carthage in 397, and Trent in 1546), the Council of Rome under Damasus marked a pivotal step in the Catholic Church's authoritative role in discerning and preserving the inspired books of the Bible as we know them today.

As we listen anew to God's Word proclaimed, may we respond with the same generosity. Let us leave behind whatever nets entangle us—fear, resentment, division, complacency—and follow Christ more closely. In doing so, we become bearers of His light to a world still waiting to see it shine.

May the Lord who called fishermen by the sea call each of us today to deeper discipleship, and may His Word be a lamp to our feet and a light to our path.

Mater Populi Fidelis: No to Co-Redemptrix & Mediatrix of Grace

Mater Populi Fidelis: A Doctrinal Clarification on Mary’s Maternal Role in Salvation

In the rich tapestry of Catholic devotion, few figures evoke as much tenderness, reverence, and theological depth as the Blessed Virgin Mary. On November 4, 2025, the Dicastery for the Doctrine of the Faith (DDF) released a significant document titled Mater Populi Fidelis—“Mother of the Faithful People”—a Doctrinal Note subtitled “On Some Marian Titles Regarding Mary’s Cooperation in the Work of Salvation.” Approved by Pope Leo XIV on October 7, 2025, and signed by Cardinal Víctor Manuel Fernández, Prefect of the DDF, and Monsignor Armando Matteo, Secretary for the Doctrinal Section, this 13,000‑word text emerges as a timely intervention in contemporary Marian discourse. It addresses longstanding debates over specific titles attributed to Mary, particularly “Co‑redemptrix” and “Mediatrix of All Graces,” while reaffirming her unique, subordinate role in the divine economy of salvation.

This document arrives amid a surge in popular piety, amplified by social media, where Marian reflection groups and petitions for new dogmas have proliferated. Cardinal Fernández, in his preface, notes that while such expressions often stem from genuine devotion, they can sow confusion among the faithful, especially when they diverge from the Church’s emphasis on Christ’s sole mediation. Mater Populi Fidelis seeks to restore balance, grounding Marian theology in Scripture, Tradition, and the Magisterium. It praises titles that highlight Mary’s motherhood—such as “Mother of God” (Theotokos) and “Mother of the Faithful People”—while cautioning against others that risk obscuring Christ’s primacy. As the Church navigates ecumenical dialogues and internal renewal, this Note serves as a pastoral and doctrinal compass, inviting believers to contemplate Mary not as a rival to her Son, but as the perfect disciple who always points to Him.

The release of Mater Populi Fidelis echoes the Church’s long history of Marian elucidation, from the Councils of Ephesus (431 AD) and Chalcedon (451 AD) to Vatican II’s Lumen Gentium. Yet, it also responds to modern pressures: petitions from groups like Vox Populi Mariae Mediatrici, which have gathered millions of signatures since the 1990s for a fifth Marian dogma, and online campaigns that sometimes veer into maximalism. By clarifying acceptable expressions, the DDF underscores that authentic Marian devotion fosters Christocentric faith, not competition. In the sections that follow, we will unpack the core concepts of “Co‑redemptrix” and “Mediatrix of All Graces,” explore the Note’s guidance on their usage, survey papal precedents, and weigh the theological merits and challenges of these titles in light of Christology. Through this lens, Mater Populi Fidelis emerges not as a curtailment of devotion, but as an invitation to deeper communion with the Mother who leads us to her Son.

The Theological Foundations of Marian Titles

Marian titles are not mere poetic flourishes; they encapsulate profound truths about Mary’s participation in the salvific mystery. Rooted in the protoevangelium of Genesis 3:15—where the “woman” crushes the serpent’s head alongside her offspring—the Church has progressively articulated Mary’s role through liturgy, councils, and papal teaching. The title Mater Populi Fidelis itself draws from St. Augustine, who described Mary as the “mother of the faithful people of God,” emphasizing her spiritual motherhood over all believers. This Augustinian insight, echoed by Pope Francis in various addresses, frames the Note’s approach: Mary’s titles must illuminate her fiat (Luke 1:38) as the humble handmaid whose “yes” enabled the Incarnation.

The DDF’s document begins with a biblical and patristic overview, highlighting Mary’s presence at key salvific moments: the Annunciation, the Nativity, Cana, the Cross, and Pentecost. As St. Irenaeus of Lyons (c. 180 AD) taught, Mary is the New Eve, undoing the disobedience of the first woman through obedient cooperation with God’s plan. This cooperation, however, is always derivative and subordinate to Christ’s unique act. Vatican II’s Lumen Gentium (nos. 56‑62) synthesizes this, calling Mary “clearly the mother of the members of Christ” and attributing to her roles as Advocate, Helper, Benefactress, and Mediatrix—yet without employing “Co‑redemptrix” for pastoral and ecumenical reasons.

In Mater Populi Fidelis, the DDF affirms that Mary’s titles should evoke her maternal assistance, not juridical equality with Christ. The Note warns against “maximalist” interpretations that could distort the harmony of faith, drawing on St. Thomas Aquinas’s caution that all Marian mediation flows through Christ (Summa Theologica, III, q. 26, a. 1). Here, the document bridges Tradition and modernity, urging the faithful to embrace Mary as the “feminine manifestation of all that Christ’s grace can accomplish in a human being.” This sets the stage for examining the contested titles.

Explaining “Co‑Redemptrix”: Mary’s Subordinate Participation in Redemption

The title “Co‑redemptrix” (from Latin co‑ meaning “with” and redemptrix, “redeemer”) seeks to express Mary’s unique collaboration in Christ’s redemptive work. Proponents argue it honors her threefold consent: at the Annunciation (enabling the Incarnation), throughout Jesus’s life (as His first disciple), and at Calvary (offering her sufferings in union with His). As St. Louis de Montfort wrote in True Devotion to Mary (1712), “Mary is the dispenser of all the merits of Jesus,” making her indispensable yet utterly dependent on Him.

Historically, the term emerged in the 10th century in litanies as “Redemptrix,” evolving to “Co‑redemptrix” by the 15th century to clarify subordination. It gained traction in the Counter‑Reformation, with theologians like St. Alphonsus Liguori (d. 1787) extolling Mary as “co‑operatrix in the work of our salvation” in The Glories of Mary. Papal usage began tentatively: Pope Pius IX in Ineffabilis Deus (1854) on the Immaculate Conception implied her preservative role in redemption, while Pius X in Ad Diem Illum (1904) called her “the dispenser of all the gifts that Our Savior purchased for us by His death and by His blood.”

Pius XI advanced it further in Miserentissimus Redemptor (1928), invoking Mary as “Reparatrix” who “by her powerful prayers obtained that the spirit of reparation should flourish.” Yet, it was Pius XII who first used “Co‑redemptrix” explicitly in a 1946 radio address, linking it to her sorrows at the Cross: “She redeemed the human race together with Christ.” John Paul II employed it seven times, notably in Redemptoris Mater (1987): “Mary finds herself involved… in the Redemption… as the one who is ‘Co‑redemptrix’ with Christ.” He tied it to the salvific value of human suffering united to the Cross (cf. Salvifici Doloris, 1984).

However, Mater Populi Fidelis deems the title “inappropriate and problematic,” arguing it “carries the risk of eclipsing the exclusive role of Jesus Christ” and requires constant clarification, rendering it unhelpful. The Note recalls a 1996 DDF discussion where then‑Cardinal Joseph Ratzinger (later Benedict XVI) opposed dogmatizing it, stating: “The precise meaning of these titles is not clear, and the doctrine contained in them is not mature.” Vatican II omitted it deliberately, favoring “cooperation” to avoid misunderstandings. Pope Francis echoed this in 2019, calling “Co‑redemptrix” “foolishness” that reduces Mary to a “manager in the firmament of redemption,” undermining her as the humble disciple.

Theologically, “Co‑redemptrix” underscores Mary’s objective redemption (applying merits won by Christ) and subjective redemption (her fiat’s meritorious value). As the Note affirms, she is the “foremost collaborator,” offering her heart “pierced by a sword” (Lk 2:35) at Calvary. Yet, the DDF prioritizes titles like “Spiritual Mother,” which better reflect this without ambiguity.

“Mediatrix of All Graces”: Mary’s Role in Distributing Divine Gifts

Closely allied to “Co‑redemptrix” is “Mediatrix of All Graces,” portraying Mary as the channel through which every grace from Christ flows to humanity. This title amplifies her motherhood in the order of grace, as articulated in Lumen Gentium 62: “The Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix.” It implies no independent power but a participatory distribution, subordinate to Christ’s sole mediation (1 Tim 2:5).

Patristic roots abound: St. Ephrem the Syrian (d. 373) called Mary “the treasury of all graces,” while St. Bernard of Clairvaux (d. 1153) proclaimed, “All graces come to us through Mary.” Leo XIII formalized this in Octobri Mense (1894): “The recourse we have to Mary in prayer follows upon the office she continuously fills by the side of the throne of God as Mediatrix of Divine grace.” Pius X in Ad Diem Illum echoed: “Mary is the dispenser of all the gifts that Our Savior purchased.” Benedict XV in Inter Sodalicia (1918) affirmed her “universal mediation of graces,” and Pius XII in Mediator Dei (1947) noted graces “flow from the merits of Christ through Mary.”

John Paul II deepened this in Redemptoris Mater (no. 38): “Mary enters… the history of salvation… as the ‘handmaid of the Lord’… and as the ‘full of grace’… Thus, she becomes the ‘Mediatrix’ of all graces.” Yet, the DDF’s 1996 discussion, per Ratzinger, questioned its maturity for dogmatic definition.

Mater Populi Fidelis exercises “special prudence” here, accepting “Mediatrix” if it denotes “inclusive and participatory mediation that glorifies the power of Christ,” but rejecting exclusive connotations. For “Mediatrix of All Graces,” it warns of “limits that do not favor a correct understanding,” as Mary, the “first redeemed,” could not mediate graces she received at the Annunciation. The Note prefers “Mother of Grace” in precise senses, aligning with Aquinas’s view that Mary’s intercession is efficacious only through Christ. Ecumenically, it avoids alienating Protestants, who see such titles as detracting from Christ’s mediation.

Will These Titles Be Used Now? Guidance from Mater Populi Fidelis

The Note’s core directive is clear: while the underlying doctrines—Mary’s cooperation in redemption and distribution of graces—are orthodox and perennial, the titles “Co‑redemptrix” and “Mediatrix of All Graces” should be avoided in favor of clearer expressions. “When an expression requires frequent explanation to maintain the correct meaning, it becomes unhelpful,” the DDF states. This is not a prohibition but a prudential judgment, part of the Church’s ordinary Magisterium, binding the faithful to religious assent.

Approved in specific form by Pope Leo XIV, the document urges bishops’ conferences and theologians to guide devotions accordingly. Popular piety may retain echoes—e.g., in feasts like Our Lady of the Seven Sorrows—but official liturgy and catechesis should prioritize motherhood: “Mother of God,” “Mother of the Church,” “Spiritual Mother.” Cardinal Fernández emphasized during the presentation that this fosters “profound fidelity to Catholic identity” alongside ecumenical harmony. Disruptions at the launch, including protests from Marian enthusiasts, highlight tensions, yet the Note envisions a devotion where Mary “walks alongside her people” without overshadowing Christ.

In practice, this means no new dogmas, no widespread liturgical adoption, and caution in publications. The DDF’s stance aligns with Vatican II’s reserve and John Paul II’s post‑1996 reticence on “Co‑redemptrix.” For the faithful, it invites renewal: pray the Rosary as a Christological meditation, invoke Mary as guide, not gatekeeper.

Pros and Cons of These Titles in Relation to Christology

Christology—the study of Christ’s person and work—forms the heart of Christian faith. Marian titles must harmonize with it, illuminating rather than eclipsing Christ’s sole redemption (Heb 9:15) and mediation (1 Tim 2:5). Mater Populi Fidelis evaluates “Co‑redemptrix” and “Mediatrix of All Graces” through this lens, weighing their capacity to enhance or obscure Trinitarian soteriology.

Pros: Enhancing Christological Depth and Devotional Vitality

First, these titles profoundly affirm Mary’s hypostatic union with Christ, reinforcing the Incarnation’s irrevocability. As Co‑redemptrix, Mary embodies the Church’s participatory redemption: her sufferings at Calvary (Jn 19:25‑27) mirror the Mystical Body’s union with the Head (Col 1:24). John Paul II linked this to Christology in Salvifici Doloris: “In the Cross of Christ… Mary, the Co‑redemptrix, becomes the ‘mother of all believers.’” This elevates human cooperation without diminishing Christ’s merit, echoing St. Paul’s “with Christ I am nailed to the cross” (Gal 2:20). Theologically, it safeguards against Nestorianism by underscoring Mary’s divine motherhood’s salvific fruit.

For “Mediatrix of All Graces,” the pro is its vivid portrayal of the New Covenant as familial: graces flow through the Mother because the Church is Christ’s Bride (Eph 5:25‑32). Leo XIII’s Octobri Mense integrates this Christocentrically: Mary’s mediation “glorifies the power of Christ.” It fosters devotion, as seen in Lourdes and Fatima, where Marian intercession draws souls to the Eucharist—Christ’s ongoing mediation. Ecclesiologically, it models the Church’s maternal role (as in Redemptoris Mater), preventing a sterile Christology detached from community.

Moreover, these titles combat modern individualism by emphasizing covenantal bonds. In a secular age, they proclaim grace’s relational nature: Mary, as first graced, exemplifies receptivity to Christ. As proponents like Fr. William Most argue, they “serve the mystery they embody,” much like “Theotokos” defended Chalcedon. Devotionally, they inspire trust, as Mother Teresa attested: defining them would unleash “great graces.”

Cons: Risks of Misunderstanding and Ecumenical Barriers

Conversely, the titles’ linguistic ambiguity poses Christological pitfalls. “Co‑redemptrix” can imply parity, evoking Arianism’s subordinationism or semi‑Pelagianism’s human sufficiency. Ratzinger warned it “departs too greatly from the language of Scripture and the Fathers,” risking “misunderstandings about Christ’s status as redeemer.” Mater Populi Fidelis concurs: it “obscures Christ’s unique salvific mediation,” creating “imbalance in the harmony of the truths of the Christian faith.” Without qualifiers, it might suggest Mary redeems independently, contradicting Nicea’s “begotten, not made.”

For “Mediatrix of All Graces,” the cons include potential diminishment of the Holy Spirit’s role—the true Sanctifier (Jn 14:26)—and overemphasis on secondary causes. Aquinas cautioned against attributing to Mary what belongs to Christ alone. Ecumenically, Protestants view it as Mariolatry, hindering unity; Orthodox, while venerating Mary, prefer “Theotokos” without Western juridical tones. The 1996 Czestochowa Congress voted 23‑0 against dogmatization, citing ecumenical damage.

Pastoral cons abound: online maximalism confuses laity, as Fernández noted, turning devotion into ideology. In diverse cultures, it risks syncretism, diluting Christ’s universality (Acts 4:12). The Note’s alternative—maternal titles—avoids these, centering on Lk 1:43’s “mother of my Lord.”

Aspect	Pros of Titles	Cons of Titles
Christological Clarity	Highlights participatory redemption, affirming Incarnation’s ongoing reality.	Risks implying equality or independence, obscuring Christ’s sole efficacy.
Devotional Impact	Deepens trust in Mary’s intercession, fostering Eucharistic and communal faith.	Requires endless explanation, potentially leading to superficial or exaggerated piety.
Ecumenical Value	Invites dialogue on Mary’s biblical roles (e.g., Jn 19:26‑27).	Alienates non‑Catholics, seen as innovations beyond Scripture and early Tradition.
Doctrinal Maturity	Rooted in Magisterium, enriches soteriology with feminine dimension.	Lacks patristic consensus; Vatican II omitted for prudence.

In sum, while pros illuminate Mary’s Christ‑given dignity, cons—echoed in Mater Populi Fidelis—prioritize safeguarding the Gospel’s core.

Historical Papal Perspectives: A Spectrum of Affirmation and Caution

The Magisterium’s journey with these titles reflects evolving Christological precision. Early popes like Leo I (d. 461) exalted Mary as “Mother of Salvation” in sermons, but without “Co‑redemptrix.” Medieval popes, amid scholasticism, saw implicit affirmations: Innocent III (d. 1216) in a sermon called her “associated with the price of our redemption.”

The modern era intensified: Leo XIII’s twelve Marian encyclicals, including Supremi Apostolatus Officio (1883), invoked her as “Mediatrix.” Pius X’s Ad Diem Illum (1904) marked a milestone: “By the will of God, Mary is the minister of the distribution of graces.” Benedict XV’s Inter Sodalicia (1918) explicitly: “All gifts… come to us through her mediation.” Pius XI in Explorata Res (1923) used “Co‑redemptrix,” tying it to Fatima.

Pius XII’s Ad Caeli Reginam (1954) lauded her “cooperation in the work of salvation,” though avoiding the term. John XXIII in Auspiciis Auspiciis (1961) prayed her as “Mediatrix of graces.” Paul VI, closing Vatican II, declared her “Mother of the Church,” implicitly encompassing mediation.

John Paul II’s affinity shone in Redemptoris Mater (1987), using “participation” extensively, and seven “Co‑redemptrix” references. Yet, post‑1996 consultation with Ratzinger, he ceased, prioritizing ecumenism. Benedict XVI, as prefect, rejected dogmatization in 1996; as pope, he favored “handmaid” imagery in Spe Salvi (2007).

Francis critiqued sharply: in 2019, “Co‑redemptrix makes no sense,” and in 2024, he affirmed mediation but rejected the title’s baggage. Leo XIV’s approval of Mater Populi Fidelis continues this caution, synthesizing Tradition while adapting to contemporary needs.

Implications for Contemporary Faith and Devotion

Mater Populi Fidelis challenges the Church to a mature Mariology: one that exalts Mary without excess. In an era of digital fragmentation, it calls for catechesis emphasizing her as “the Mother who gave the world the Author of Redemption.” Parishes might revive “Mother of the Faithful” novenas, integrating Scripture and saints.

Ecumenically, it opens doors: Protestants may appreciate the Christ‑focus, Orthodox the patristic nods. Internally, it heals divides between traditionalists and reformers, reminding all of Mary’s fiat as model for synodality.

Ultimately, the Note invites encounter: Mary, faithful mother, leads to the Cross and Resurrection. As Augustine said, she “is the most perfect expression of Christ’s action.” In her, we see redeemed humanity’s potential.

My thoughts:  The news today was not a shocker. Pope Benedict XVI and others were not in favor of these titles due to the confusion they present.  Calling Mary these title may present Mary as a co-God alongside her Son Jesus.  We understand the importance of her role, but unfortunately, some are not capable of properly understanding definitions and give spins to them. We see this with the Mass with some using "Novus Ordo" and "Traditional Latin Mass" to refer to the Mass as if there were two separate entities. There is ONE Mass. However, separating them into these categories makes it seem as if there are two Masses in opposition to each other with one new and one old, one an invention and one traditional. This is false and heretical. Similarly, using the titles of Co-Redemptrix, Mediatrix of all Graces creates this ambiguity presenting Mary as another savior.  While Mary is important, God did not need her as if He depended solely on her and could not do anything without her. She understood this and is why she referred to herself as the handmade and slave of the Lord.  I personally had no issue with the titles in question. This is because I understood the context. However, not everyone is the same. There are some in the Church who are overly pious and give extra hyperdulia to Our Lady, many times due to ignorance. Then there are outsiders in the Protestant faith who via their lens of ignorance and hate see these titles as the deification of Mary.  Today's clarification helps us all understand why these titles, while used in good faith, would create problems.  I remember the late Mother Angelica of EWTN used to advocate for these titles. She would be disappointed today if she was among us. However, we understand that words and definitions have consequences. We need to use precise language to convey these important truths.  Restricting the use of Co-Redemptrix and Mediatrix of All Graces does not erase Mary's role. She is still part of the redemptive act of Jesus, just not a main actor in it in regards to Jesus Himself.  She is the "supporting actor" to the main actor and "star of the show," Jesus. 

Sources

1. Vatican News. “Doctrinal Note on Marian titles: Mother of the faithful, not Co‑redemptrix.” November 4, 2025.
2. EWTN Vatican. “Vatican Rejects Title ‘Co‑Redemptrix’ for Mary.” November 4, 2025.
3. Catholic News Agency. “Vatican nixes use of ‘Co‑Redemptrix,’ ‘Mediatrix’ as titles for Mary.” November 4, 2025.
4. Rorate Caeli. “DDF Document: Mater Populi Fidelis.” November 4, 2025.
5. Reddit r/Catholicism. “New Vatican Document: Mater Populi Fidelis.” November 4, 2025.
6. Crux. “Vatican reaffirms Catholic understanding of Mary, Mother of God.” November 4, 2025.
7. USCCB. “Mary, mother of Jesus and all believers, is not co‑redeemer, Vatican says.” November 4, 2025.
8. The Catholic Thing. “DDF’s Cardinal Fernández: Marian declaration coming next Tuesday.” October 31, 2025.
9. Fr. Z’s Blog. “Cong./Dicastery for Doctrine of the Faith: ‘Mater Populi fidelis’.” November 4, 2025.
10. Catholic News Agency. “Vatican nixes use of ‘Co‑Redemptrix’ as title for Mary.” November 4, 2025.

6th Sunday of Ordinary Time: Be Attitudes

Reflection on the Catholic Readings for Sunday, February 16, 2025

The readings for the Sixth Sunday in Ordinary Time, February 16, 2025, offer profound insights into faith, hope, and the promise of resurrection. Let's delve into each reading and reflect on their messages.

First Reading: Jeremiah 17:5-8

The prophet Jeremiah speaks of the consequences of trusting in human strength versus placing one's hope in the Lord. The reading contrasts the fate of those who rely on themselves with those who trust in God. The imagery of a barren bush in the desert versus a tree planted by the waters is powerful. The tree, despite drought and heat, remains fruitful because it is rooted in a source of life. This passage invites us to consider where we place our trust and to recognize the enduring strength that comes from a relationship with God. 

Responsorial Psalm: Psalm 1:1-2, 3, 4 & 6

Psalm 1 celebrates the blessedness of those who delight in the law of the Lord and meditate on it day and night. The psalmist contrasts the fate of the wicked, who are like chaff blown away by the wind, with the righteous, who are like a tree planted by streams of water. This psalm encourages us to find joy and stability in God's word, reminding us that our hope in the Lord leads to prosperity and fulfillment.

Second Reading: 1 Corinthians 15:12, 16-20

Paul addresses the Corinthians' doubts about the resurrection of the dead. He emphasizes that if Christ has not been raised, then our faith is in vain, and we are still in our sins. However, Christ's resurrection is the firstfruits of those who have fallen asleep, offering hope and assurance of eternal life. This reading challenges us to reflect on the core of our faith and the transformative power of Christ's resurrection.

Gospel: Luke 6:17, 20-26

In the Gospel, Jesus delivers the Beatitudes, pronouncing blessings on the poor, the hungry, the weeping, and those who are hated and excluded. He also pronounces woes on the rich, the full, and those who laugh now. Jesus' message is one of reversal and hope, promising that the kingdom of God belongs to those who are marginalized and oppressed. This passage calls us to embrace humility, compassion, and solidarity with those who suffer, knowing that our reward in heaven will be great.

Reflection

These readings collectively invite us to place our trust in God, find joy in His word, and hold fast to the hope of resurrection. They challenge us to examine our hearts and actions, encouraging us to live lives that reflect God's love and justice. As we meditate on these passages, let us be inspired to deepen our faith, extend our compassion, and strive for a more just and equitable world.

Increase in Bible Sales!

The Surge in Bible Sales: A Reflection of Modern Society's Search for Hope and Guidance

In recent years, there has been a notable increase in Bible sales across the United States and other parts of the world. This trend, which has seen a significant uptick in 2024, reflects a deeper societal shift towards seeking spiritual guidance and hope in times of uncertainty. Let's explore the factors contributing to this surge and what it signifies for our contemporary world.

A Statistical Overview

According to recent data, Bible sales in the United States have surged by 22% in 2024 compared to the previous year. This increase is particularly remarkable given the broader context of declining religious affiliation and church attendance in many parts of the Western world. Despite these trends, the demand for Bibles has grown, with 13.7 million copies sold in the first ten months of 2024 alone.

Factors Driving the Increase

1. Anxiety and Uncertainty: One of the primary drivers behind the rise in Bible sales is the pervasive sense of anxiety and uncertainty in modern society. Global events, political instability, economic challenges, and personal struggles have led many individuals to seek solace and stability in spiritual texts. The Bible, with its timeless messages of hope, faith, and resilience, offers comfort to those navigating turbulent times.

2. First-Time Buyers: A significant portion of the increase in Bible sales comes from first-time buyers. This demographic includes younger generations, such as Gen Z, who are turning to the Bible for guidance and answers to life's big questions. The search for meaning and purpose is a universal human experience, and many young people are finding that the Bible provides a valuable framework for understanding their place in the world.

3. Innovative Designs and Versions: Publishers have responded to the growing demand by offering innovative designs and new versions of the Bible. These include Bibles with contemporary language, study guides, and visually appealing formats that cater to modern readers. By making the Bible more accessible and engaging, publishers are attracting a broader audience.

4. Targeted Marketing: Effective marketing strategies have also played a role in boosting Bible sales. Publishers and religious organizations have leveraged social media, online platforms, and community outreach to promote the Bible and its relevance in today's world. These efforts have successfully reached individuals who may not have previously considered purchasing a Bible.

The Role of Technology

Technology has significantly impacted the way people access and engage with the Bible. Digital versions of the Bible, available through apps and online platforms, have made it easier for individuals to read and study the scriptures on their devices. This accessibility has contributed to the overall increase in Bible engagement, as people can now carry the Bible with them wherever they go.

Implications for Society

The surge in Bible sales has several implications for society:

1. Renewed Interest in Spirituality: The increase in Bible sales suggests a renewed interest in spirituality and faith. As people seek answers and comfort, they are turning to religious texts that have stood the test of time. This trend may lead to a broader cultural shift towards valuing spiritual and moral guidance.

2. Community and Connection: The Bible has historically been a source of community and connection for believers. As more people engage with the Bible, there is potential for strengthening communal bonds and fostering a sense of shared purpose and values.

3. Personal Growth and Resilience: Reading and reflecting on the Bible can promote personal growth and resilience. The stories, teachings, and wisdom found in the scriptures offer valuable lessons that can help individuals navigate life's challenges with greater strength and clarity.

Conclusion

The recent increase in Bible sales is a testament to the enduring relevance of this ancient text in modern society. As people grapple with uncertainty and seek meaning, the Bible provides a source of hope, guidance, and inspiration. Whether through innovative designs, targeted marketing, or the accessibility of digital versions, the Bible continues to reach new audiences and offer timeless wisdom for today's world. 

Atheism and the "New Atheism" are pretty much deceased. The days of numerous troll accounts on social media posting falsehoods and harassing theists are in the past. They are silence with many having converted to some Christian faith.  The "Friendly Atheist," Richard Dawkins, Lawrence Krauss and many others are names in the distant pass. Their blogs, videos and books are insignificant and not even propagated as before. The only thing that remain is God and the Bible, His Word.  

--- Sources:

: [US Bible Sales Jump 22% in 2024, Driven by First-Time Buyers and New Versions](https://san.com/media-miss/us-bible-sales-jump-22-in-2024-driven-by-first-time-buyers-and-new-versions-circana-bookscan/)

: [Revival Happening: Bible Sales Are Booming in 2024](https://truthpress.com/news/revival-happening-bible-sales-are-booming-in-2024/)

The Road to Emmaus and the Holy Eucharist: A Journey of Faith

The story of the Road to Emmaus is one of the most evocative narratives in the Christian tradition, found in the Gospel of Luke. It tells the tale of two disciples who, after the crucifixion and resurrection of Jesus, walk from Jerusalem to the village of Emmaus. Along the way, they encounter a stranger who joins them. This stranger is none other than the risen Christ, although they do not recognize Him at first.

As they walk, the stranger interprets the Scriptures concerning Himself, starting with Moses and all the prophets. This journey on the road is symbolic of the journey of faith that all Christians undertake—a journey where Christ Himself explains the Word of God and reveals its fulfillment in His person and work.

The climax of the story occurs when they reach Emmaus. As they sit to eat, the stranger takes bread, gives thanks, breaks it, and begins to give it to them. It is at this moment, through the breaking of the bread, that their eyes are opened, and they recognize Him. This act of breaking bread is deeply significant as it represents the Holy Eucharist, a central element of Christian worship.

The Eucharist, also known as Communion, is a sacrament that commemorates the Last Supper, during which Jesus broke bread and shared wine with His disciples, instructing them to do this in remembrance of Him. For Christians, the Eucharist is not just a memorial of that supper but also a participation in the sacrificial body and blood of Jesus, a means of grace, and a foretaste of the heavenly banquet.  The Road to Emmaus story is a profound illustration of how the Eucharist is a moment of recognition and encounter with Christ. In the Eucharist, believers experience the true presence of Christ as the disciples did on that road. It is a moment where faith is deepened, and the reality of the risen Christ is made manifest.

The narrative also underscores the importance of  Sacred Scripture, fellowship and community in the Christian life. The disciples' hearts burned within them as they talked and listened on the road, and it was in the context of hospitality and sharing a meal that they recognized Jesus. This reflects the communal aspect of the Eucharist, where believers gather together to remember and encounter Christ. The Word of God leads to encountering Jesus in the Holy Eucharist. This is why in the Liturgy we hav the Liturgy of the Word come before the Litury of the Eucharist. In the Liturgy of the Word, we hear God's Word and for those of us who listen, it will burn within us the desire to seek God and receive Him in the Liturgy of the Eucharist.  

The Road to Emmaus story teaches us that Christ is present in the journey of faith, in the study and interpretation of Scripture, and most intimately in the breaking of the bread. It is a reminder that the Eucharist is not just a ritual but a sacred encounter with the living Christ, who walks with us on our own roads to Emmaus.

For those interested in exploring this topic further, there are insightful articles that delve into the connection between the Road to Emmaus narrative and the Holy Eucharist, such as "The Road to Emmaus: Encountering the Risen Christ through Scripture and the Eucharist" by Deacon Thom Crowe and "The Road to Emmaus and the Reality of the Eucharist" featured in Catholic World Report. These resources offer a deeper understanding of how this biblical story and the Eucharist continue to inspire and shape the faith journey of believers today.

4th Sunday of Easter: Jesus the Good Shepherd, Praise His Name

In today's reading, we read of how Jesus takes care of His own.

The first reading takes place after Pentecost which we will be celebrating soon.  Peter the first Pope is filled with the Holy Spirit. This fisherman who can be called a big coward before receiving the Spirit now has the nerve and courage to speak before a crowd and speak of Jesus.  He tells the people that the miracles they have seen are all done in the name of Jesus Christ. The name "Jesus" means savior and "Christ" means king or anointed one. It is in this name that salvation can only be reached (Acts 4:12).

This name was given by God so that all may come to Him and bend the knee asking for mercy and salvation (Philippians 2:9-11).  Using the name of someone shows that you have authority in that person. This is why the Apostles relied on Jesus' name.  It gave them credibility, power, and authority (John 14:13, Acts 4:30). The name of Jesus is so powerful that even the demons of hell cry out and run in fear (Mark 16:17, Mark 3:11).  This speaks volumes especially at the time when the people rejected Christ.  The "stone rejected" did become the "cornerstone," as the reading tells us.  This name of Jesus was the Word that created the universe (John 1:3).

In the responsorial Psalm, we are reminded that the stone that was rejected became the cornerstone. We recall how God's mercy endures forever.  Despite (all of us) putting Christ on the cross, God still has love and mercy for us. He welcomes us to repent and turn from our sinful ways in the name of Jesus (Acts 2:38). We recall how it is better to trust in God than in men because in the end, it is God who judges us all and God is the one in control, not man (Psalm 146:3, Matthew 10:28).

The second reading tells us of something very powerful. We are told that God loves us so much that we are His children! Think about this for a minute. We are children of God - the God of the universe, the creator of all things seen and unseen!  If this does not ring of awesome, then I do not know what does.  We are the children of God and can call God, "father" because of Christ who became one of us through the womb of the Blessed Mother Mary and the Holy Spirit (Galatians 4:6, Romans 8:15, Hebrews 2:17, Hebrews 4:15). As children of God, we must be of the light, not darkness (1 Thessalonians 5:5). This means that we must be free from sin and live as God wants us to live (1 Peter 1:16). Jesus with His authority even taught us a prayer that begins with "Our Father" which should remind us that we are the children of God every time we recite it (Matthew 6:9, Luke 11:2). Unfortunately, our friends who share our belief in the Abrahamic God (Jews, Muslims) feel that calling God "father" is blasphemous.  With all respect to them, I find this argument silly. If we are to believe that God created us. Then logically speaking, how are we not going to call God "our Father?" But clearly, today's second reading tells us that the world does not "know us."  The world thinks we are crazy many times.  This is because they do not understand yet. They have not accepted God's grace which will illumine their hearts and minds to understand the reason for the faith (1 Corinthians 2:14). This is why we thank God for the gift of the Holy Spirit on Pentecost which is coming up soon. The Holy Spirit teaches us and gives us understanding so that the "foolishness" that Christianity may come across as to those in the world can make sense to us (John 14:26, 1 John 2:27).

Finally, in the Gospel, we read of the Good Shepherd.  Jesus describes Himself as this Good Shepherd who lays His life down for His sheep.  Jesus then tells His parable of a man hired who is not a shepherd. When a wolf comes, the man makes a run for it leaving the sheep at the mercy of the wolf. Jesus tells us that this hired man does this because he works for a salary and does not care for the sheep. He then proceeds to tell us that He is the good shepherd who will stick by His sheep even at the point of dying for them.  "Who is afraid of the big bad wolf?"  Well, not Jesus!  This is a very powerful parable. Here we see how God loves us so much that He is willing to go "through hell" to take us to heaven, metaphorically speaking (John 3:16, Hebrews 12:2).  Furthermore, I cannot help to reflect on our shepherds today in the Church.  It is said that there are sometimes cardinals, bishops, and priests etc, who forsake God, the Church, and the teachings for ulterior motives. They see the priesthood or religious life as a career or a step on the ladder of success and power.  Thank God Pope Francis has been addressing this strongly and condemning clericalism. It has no place in the Church or the priesthood/religious life.  Priests - all clergy - and religious must serve God and the people. They must not be in it for the money or "perks" (1 Timothy 6:11, Titus 1:7-8, 2 Timothy 2:24, 1 Timothy 3:2, 1 Peter 5:2).  This defeats the purpose of being a priest, bishop or shepherd of the flock. 

Lastly, Jesus speaks of having other sheep that are not part of this main fold. These are those outside of the Church. Those who have not become part of the Church are still the sheep of Christ. They hear His voice from a distance and reply. Christ calls out to them as well. As Catholics, we must avoid triumphalism or the idea that Catholicism is the best and other faiths are inferior.  This is a bad attitude and pride. Some in the so-called "traditionalist" faction of the Church often cite "extra Ecclesiam nulla salus" or "outside the Church there is no salvation," with the intention of shunning those people outside of the Church as being condemned.  This is a complete misunderstanding of this phrase. This phrase does not mean, "hey world, we are Catholics and if you are not with us you are going to hell."  Instead, this phrase is a reminder that the Church (being the Body of Christ) is the ordinary means of salvation.  The Catechism states:

Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and baptism, and thereby affirmed at the same time the necessity of the Church which men enter through baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it. (CCC 846)

It is not meant to attack Protestants, other Christians or even non-Christians. The Catechism states:

This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church: Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience—those too may achieve eternal salvation. (CCC 847)

 

In paragraph 843, it says of the Church's respect for other faiths:

The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as "a preparation for the Gospel and given by him who enlightens all men that they may at length have life."332

So clearly, the Church sees the ideas of other faiths as a preparation for the Gospel. God is feeding these people "milk" before giving them the solid stuff (1 Corinthians 3:2).  Christ as the Good Shepherd is calling out to them. Since these sheep are not within His main fold, they hear Him from a distance, so the message may not get fully across which leaves them with the "shadows and images" they rely upon from which to look for God, as the above paragraph of the catechism states.

This shows the mercy of God. He is not a dictator in the sky demanding that we follow the rules or else.  He gives us many opportunities to change our ways and seek Him. We must trust in Jesus the Good Shepherd and remember that we are Catholics and live as such in His name, not our own.  We must not boast about our faith and scare others away (2 Corinthians 10:13, 1 Corinthians 9:16), nor should we believe that we are perfect, holy, or "God's favorites" just because we are Catholic. Instead, we must be humble and share the faith with love; giving a reason for the hope that is in us (Philippians 1:16, 1 Corinthians 13:1-3, 1 Peter 3:15).  By doing this, we will win back our brother imitating the Good Shepherd and can proudly call God "Our Father" (Matthew 18:15, James 5:19).  

The current covid 19 coronavirus pandemic we are have brought about many ways for us to help our brother or win him back.  Many are suffering due to this virus, not just due to sickness but also loss of job and way of life.  It has not been easy for all of us. We too at Sacerdotus have felt the impact and had to cut down many services we offer.  The pandemic has opened up new ways for all of us to serve one another.  We now offer live streaming of the Spanish Mass at St. Dominic so that those who cannot participate can join us virtually.  We have also found creative ways to reach others and remind them that God is still with them.  The pandemic and response of the Church have hurt the faith of some people.  Online polls claim many people do not want to return to church.  We must reach out to these brothers and sisters and win them back for Christ.  May the Holy Name of Jesus Christ be praised forever!



Readings:  Fourth Sunday of Easter | USCCB

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2nd Sunday of Lent: Transfigured by Christ

Today's readings recall how Christ is the One the Jews waited for. He is the the completion of God's plan to save humanity.  They remind us of faith.

In the first reading from Genesis 12:1-4, we read how God speaks to Abram and tells him to leave his past to a new land. He will become the 'Father' of a new nation.

The first reading reminds us how it all started. God made a covenant with Abram who would later be called Abraham. He would be the model of true faith for all and God would found a nation which he would be the father of. God calls Abram to leave all behind. This is not easy to do. Imagine listening to a disembodied voice telling you to leave your family's land and go to a strange land which the voice promises will be yours. Abram trusted God. He never questioned God's commands.

Lent is a period of meditation and renewal. This story is a great way to meditate on what it means to have faith. Faith means to trust God. God is the creator, God is good. Trusting God does not take anything away because we know He wants the best for us. However, due to Original Sin and our own Actual sin, we don't see things clearly in life. (1 Corinthians 13:12)  Faith is not easy to live by. In faith we fall into a Teleological Suspension from our human ethical laws as the philosopher Kierkegaard posits in his Problema writings.  Faith becomes a paradox in itself. Nevertheless, it is by faith that we grow in God because we learn to trust Him.  In any relationship trust is key. Without trust, we cannot have any kind of relationship.  Jesus Himself calls us to leave all things and follow Him. (Luke 18:22)

In response to the first reading we recite Psalm 33 which speaks of trust in God and goes in detail about how God cares of us.  We call on God to have mercy on us as He guides our path.  Again, the keyword 'trust' is mentioned in the first sentence "Upright is the word of the LORD,
and all his works are trustworthy."  We recall how God is trustworthy.  Like Abram, we are called to leave all behind and trust God because God is God and does not deceive.  

The second reading is from the Letter of St. Paul to Timothy and speaks of how God's grace brings us to holiness.  It starts out by telling us that our faith is not easy and is full of hardships.  However, God gives us the strength to carry on.  Again, this reading reminds us of trusting God.  God has everything under control despite our lives getting hectic at times especially when we get closer to God.  It is God's grace that keeps us going, not our own. Today there is so much worry and fear about the Covid-19 or Coronavirus. Stores are full of people buying purell, tissue, sanitizing wipes, sprays and what not. There have even been fights over this due to low supply. Some stores have even engaged in price gouging taking advantage of the situation to make extra money. It is just horrible. What is worse that all of this is the fact that leaders in our faith are suspending Masses and the Sacraments. This is just disturbing. Where is their faith?  What kind of faith lacks faith?  These are trying times. It seems to me that this is all the workings of the spirit of the antichrist which seeks to destroy faith.  Now more than ever, we must increase our faith.  It is God that keeps us going. No virus or disease has the final say.   

Lastly, the Gospel is the story of the Transfiguration where Christ takes Peter, James and John to a mountain top and He visibly transforms into a glorious being glowing in God's glory.  Moses and Elijah, two pillars of the Jewish faith appear beside Christ representing Israel, the law and the prophets while validating that Christ is the one they were preparing the Hebrews for.  This transformation is a foreshadowing of the Resurrection where Christ will appear in a glorious form after He rises from the dead.  Again, the Gospel shows how Peter, James and John trusted Christ and followed Him.  They were the first to be called and were His closest disciples.

We as followers of Christ must reflect on this during Lent and throughout the year. We must analyze where our faith lies.

 
• We must ask ourselves how much do we trust God?  
• Are we willing to give up everything for God? 
• Are we willing to go wherever God calls us to even if it brings us pain and suffering?  

This is why we do penance, abstain from meat, and fast. This is why we give up something for Lent and offer more so we can discipline ourselves. Detachment is the key to getting closer to God. St. Francis of Assisi and other saints have showed us that only in casting away our worries, our material desires do we grow closer to God.  God afflicts the comfortable and comforts the afflicted. Our trials make sense only in faith.  Let us continue to grow in faith, trust God and focus on His Son Jesus who is the only One we need.  

  

Readings: http://www.usccb.org/bible/readings/030820.cfm

3rd Sunday of Ordinary Time: Sunday of the Word of God

Today is the first Sunday of the Word of God. In his apostolic letter Aperuit Illis, Pope Francis called the Church to reflect on the Word of God on this Sunday. You can read the text here: http://www.vatican.va/content/francesco/en/motu_proprio/documents/papa-francesco-motu-proprio-20190930_aperuit-illis.html.  The Holy Father writes:

"Consequently, I hereby declare that the Third Sunday in Ordinary Time is to be devoted to the celebration, study and dissemination of the word of God. This Sunday of the Word of God will thus be a fitting part of that time of the year when we are encouraged to strengthen our bonds with the Jewish people and to pray for Christian unity. This is more than a temporal coincidence: the celebration of the Sunday of the Word of God has ecumenical value, since the Scriptures point out, for those who listen, the path to authentic and firm unity.

The various communities will find their own ways to mark this Sunday with a certain solemnity. It is important, however, that in the Eucharistic celebration the sacred text be enthroned, in order to focus the attention of the assembly on the normative value of God’s word. On this Sunday, it would be particularly appropriate to highlight the proclamation of the word of the Lord and to emphasize in the homily the honour that it is due. Bishops could celebrate the Rite of Installation of Lectors or a similar commissioning of readers, in order to bring out the importance of the proclamation of God’s word in the liturgy. In this regard, renewed efforts should be made to provide members of the faithful with the training needed to be genuine proclaimers of the word, as is already the practice in the case of acolytes or extraordinary ministers of Holy Communion. Pastors can also find ways of giving a Bible, or one of its books, to the entire assembly as a way of showing the importance of learning how to read, appreciate and pray daily with sacred Scripture, especially through the practice of lectio divina. (#3. "Aperuit Illis")

Reading Scripture is extremely important. Even more important is actually putting the words into practice. Today's readings remind us that the Lord is the light and source of salvation.  The first reading we heard during Midnight Mass. The people walk in the darkness but see a great light. This light is Christ who alone brings salvation. No one else can save. It is very important to stress this, even to fellow Catholics. I have met a few Catholics who love Our Lady and the Brown Scapular. They take the words about not facing the pains of hell as a form of a free ticket to heaven. This is not so nor what Our Lady meant via the Scapular. The Scapular is just a sacramental. It is supposed to aid us in the spiritual life so we may achieve salvation in Jesus. The Scapular does not save anyone on its own merits or even on the merits of Our Lady. She herself told us to do whatever He says. These were her last recorded words in the Gospel. So wearing a Scapular or following a specific promise from any devotion does not save anyone by its own merits. This is why in the second reading we read, "Was Paul crucified for you? Or were you baptized in the name of Paul?" Paul etc are instruments God used. They are not the source of salvation. It is important to understand this. Christ is the focal point. He is the Savior. We must be united in His name and not be divided, as the second reading tells us. We must be of one mind and purpose. If not, then we make a mockery of Christ and Catholicism.

We must follow Jesus. Jesus calls us to be fishermen and go out and cast our nets to bring the catch in. This means evangelization. Unfortunately, our Church has lost this sense. We are not going out there and evangelizing. Evangelization can be done in many ways. This does not mean standing on a corner preaching. Even a simple smile and friendly attitude is evangelization. It opens others to respect you and listen to you.  This presents the opportunity to plant seeds of faith via amicable discussions.  We have to  avoid proselyzing or being overly aggressive that we turn others away. If someone does not want to hear it, then so be it. They have made their choice. It may be temporary or permanent, only God knows. The Gospel tells us that Jesus chose the disciples for this very mission: to evangelize. We must do the same and follow Jesus.  Today's Sunday of the Word of God is important. Despite being the Church that gave us the Bible, many Catholics are ignorant of it. While some Protestants may give the pretense of knowing Scripture, they simply memorize the ones that their "pastors" teach them in order to attack Catholics.  So they too are ignorant of Scripture. This is not good. Ignorance of Scripture is ignorance of Christ, as St. Jerome tells us. We must learn Scripture. Most importantly, we must learn Scripture the way it was meant to be learned. Only the Church can interpret the Scriptures via the Holy Spirit. This is why we must seek sources approved by the Church and not just read any material out there. Scripture is full of so many great teachings and sayings, but there are also sections that may come across as disturbing or contradictory which must be read in the right context with the right exegesis and historical perspective. If not, then we will end up starting our own sect or become an atheist claiming the Bible is work of chaos instead of the Word of God. 






Readings: http://www.usccb.org/bible/readings/012620.cfm

http://www.usccb.org/about/divine-worship/liturgical-calendar/sunday-of-the-word-of-god.cfm

14th Sunday in Ordinary Time: Boast in Christ

Today's readings have many metaphors that convey a wealth of meanings.

In the first reading, we read a description of Jerusalem and how important 'she' is. Jerusalem is described in a feminine sense. She is a mother to all with breasts that feed all.  This imagery is a foreshadowing of the Catholic Church. The Church will be a mother to all. God will gather all into this Church and comfort them "as a mother comforts her child" (2 Corinthians 1:3). This does not mean that God is a 'mother' or a 'woman.' Isaiah wanted to use language readers could understand in order to convey the message of how much God cares for His people which can be compared to the care between a mother and her child (Psalms 17:8, 57:1, 91:4, Matthew 23:37; Luke 13:34). I think it is safe to say that there is no bond greater than that of a mother and child. This is why we "cry out to God with joy" like a child cries out when he or she sees his or her mother as the responsorial Psalm states.  As children of God, we must shout joyfully to God and praise His name. We all believe in God because we have seen His promises at work. In our lives, we have encountered God in many ways. We see "how tremendous" are God's deeds because we have experienced them daily. This is why we worship and sing praises to God and call others to see the works of God (Psalm 66:5).  While we may not see miracles like the crossing of the Red Sea even as described in the Psalm with "He has changed the sea into dry land; through the river they passed on foot," we experience other kinds of miracles that increase our faith and love (Exodus 14).  These experiences we must share with others, but in a humble and loving way. We must not boast, as the second reading tells us, except in the cross of the Lord Jesus Christ.

In the second reading, St. Paul tells us that we must not boast but only in Christ. This boast is not an "in-your-face" kind of boast as in a sporting event when a rival fan over celebrates a victory while mocking fans of another team.  Rather, this boasting is humble. It is a boast like that of a father who leaves the hospital telling everyone he had a little boy or girl. This kind of boasting is not meant to be arrogant or offend, but to convey joy. Similarly, we must convey this kind of boasting with our faith in Christ (1 Corinthians 1:31, Romans 5:11). It must not offend others or make others feel less. This is why Pope Francis has spoken out many times against triumphalism. We must not go around with an attitude like we are better than other religious people just because we are Catholic. Unfortunately, some who call themselves 'traditionalists' tend to do this. They go about calling Protestants or Muslims heretics as if the word did not convey negative connotations which defeat the purpose of evangelization. A true evangelist invites others to the faith, not bash others with it (Luke 14:13, Matthew 22:9). Moreover, St. Paul reminds us that circumcision has no meaning. In the old covenant, it was used to mark Jewish males as belonging to God (Genesis 17:10-14). It is no longer needed. We are marked by Christ via the Sacraments with an indelible seal. This is the "new creation." He then says that he bears the marks of Jesus. Some interpret this as the stigmata, or the literal marks of Jesus' after being crucified. However, scholars state that St. Paul is referring to the marks he received while being imprisoned and harassed for preaching Christ (2 Corinthians 4:8-10). These marks show that He is a "slave" to Christ (Romans 1:1).  St. Thomas Aquinas had this commentary to make:

For stigmata are, strictly speaking, certain marks branded on one with a hot iron; as when a slave is marked on the face by his master, so that no one else will claim him, but quietly let him remain with the master whose marks he bears. And this is the way the Apostle says he bears the marks of the Lord, branded, as it were, as a slave of Christ; and this, because he bore the marks of Christ’s passion, suffering many tribulations in his body for Him, according to the saying of 1 Peter (2:21): “Christ suffered for us, leaving you an example, that you should follow his steps”; “Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our mortal flesh” (2 Cor 4: 10). Source - http://dhspriory.org/thomas/SSGalatians.htm#65

We too must suffer for our faith. However, these marks on our bodies and minds will serve to bear much fruit.

In the Gospel, we read of Jesus sending out seventy-two disciples in pairs.  He reminds them that He is sending them as "lambs among wolves." This means that evangelization is not easy. We will be met with opposition, mockery and even worse. Jesus tells them to carry no money back, no sack, no sandals and greet no one along the way. This shows detachment from the world. Life is not about material goods (Matthew 6:19-21). When Jesus says not to greet anyone, He is not encouraging rudeness or anti-social behavior. Instead, He is saying that we must be focused on spreading the Gospel. Many times we may run into neighbors or friends when we go out to run an errand and get side-tracked with small talk. When we are going out to spread the Gospel, we must avoid this. We must be focused on the task at hand. St. Francis of Assisi used this Gospel to send his friars out to preach.

Moreover, Jesus instructs these pairs on how to deal with the people.  If they welcome them, then these pairs should enjoy what the families offer (1 Corinthians 10:27).  If not, then they must shake the dust off their feet as a sign that they do not want part of what these people offer (Matthew 7:6). In today's world, there is so much going on that is oppressing Christianity. We must "shake it off," not as singer Taylor Swift sings but as Christ says. We must have no part of the dust that this world offers and must shake it off of our feet (Ephesians 5:11). Whenever we encounter stubborn people who are closed minded such as atheists, we must not get into shouting matches with them. If they do not want to hear us, then we must move on. We did our part. It is not God's part to soften their hearts and open their minds to the truth (Ezekiel 36:26, Romans 9:18).  God is on our side. Jesus saw Satan get kicked out of heaven. The demons fear Him and will fear us because we go in His name (Mark 16:17-18). Nothing will harm us as Christ said. We must go out there and spread the truth especially in this day where so many errors are taking hold of society. Let us fight the good fight. Remember, we have already won in Christ Jesus.  May Jesus Christ be praised!  




Readings:  http://www.usccb.org/bible/readings/070316.cfm

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