BenJeronimo

s1S #238 Advocate
6th Sunday Easter A

Acts 8:5-8, 14-17
The reading highlights the significance of faith's arrival in Samaria, set against centuries of hostility between Samaritans and Jews. Jesus interacted with Samaritans but only entered their territory in Acts during the apostles' mission before his ascension (1:8). This passage, often called the Samaritan Pentecost, shows God's power at work. Philip's preaching followed Saul's persecution, with healings and demon castings, surprising given past Jewish hostility. The mission's location is unnamed, but Luke's focus is on Samaria after Jerusalem. The joy in proclaiming Messiah echoes Luke's themes, first seen at Jesus' birth (v8; Lk 2:10). The apostles, authorized to bring faith to Samaria, confirm this through the Spirit (vv15ff). The Spirit's giving, separate from baptism, underscores its divine initiative and apostles' authority, sometimes following (vv16f; 19:5f) or preceding baptism (10:47-71). Luke uses this to connect the Spirit's work with the apostles.

1 Pet 3:15-18
This part of an exhortation to Christians suffering persecution emphasizes that Christ, present through baptism, is their strongest support and confidence (v15a; Gal 2:20). Their hope (v15b) rests in Christ, the promise of future glory (Col 1:27). The innocence of the accused is their ultimate vindication and the as well as the "shame" of their accusers (v16). Their upright conduct keeps their suffering from being tainted by any insinuation of moral deformity (v17). Ironically they suffer only for doing good. In this they are one with Christ who, as innocent, suffered for the guilty (v18).

John 14:15-21
The gospel discusses the indwelling of Father, Son, and Advocate in believers, verified by obeying Christ's commandments. The Advocate (Gr: parakletos), the Holy Spirit sent by the Father (v16), dwells within believers (v17) and continues Jesus' teaching (14:26). As the Spirit of truth (v17; 15:26), the Advocate affirms Jesus' teachings, who is the truth and revelation of God (14:6). The world, immersed in falsehood, does not recognize the Advocate, who convicts the world (16:8). The Dead Sea Scrolls describe the "Spirit of truth" as a moral force opposed to darkness. The return of Jesus (v18) refers to the indwelling, not his physical coming. The passage emphasizes the mutual cohabitation of Father, Son, and Spirit within believers—the life of the triune God. Christ's presence unites believer and the Godhead, revealing the Father through obedience to Christ's commandments, especially love (vv15, 21; 1 Jn 2:5). Jesus' love in believers prompts a response from the Father, forming a circle of knowledge and love.

The first Advocate in Johannine writings is Jesus, representing his disciples before the Father. The Spirit is the second Advocate, sent after Jesus' departure. It acts as defense attorney, prosecutor against the world, and witness to Jesus' truth. In Acts, the Spirit leads the early church from Judea to Samaria through the preaching of Philip, while in the first letter of Peter, Christians are advised to heed the Spirit of truth, speak honestly under persecution, so opponents see only God's work, not deception. May the Holy Spirit be our constant guide in our life. Amen.

Another Advocate
[from s1S #137 (513/23)]
The farewell discourse of Jesus is continued in today’s gospel, (Jn 14:15-21). And here the context of leave-taking and eventual return of Jesus is well pronounced: “I will ask the Father and he will give you another Advocate...I will not leave you orphans, I will come to you”, (vv16, 18).
The word ‘paraklētos’ (παράκλητος) is rare. From its verbal form parakleō ( παράκαλεω ), its precise translation is difficult to determine but understood to have the underlying sense of comfort, encouragement, exhort. If literally rendered it may be taken to mean “one called (‘kletos’) alongside (‘para’)”, to help, offer comfort, etc.
Referring to the Holy Spirit in the gospel of St. John, it is the second advocate, (Jesus being the first: “If anyone does sin, we have Advocate with the Father, Jesus Christ the righteous one”, 1 Jn 2:1). It performs several roles one of which has the sense of a legal or forensic work of a counselor who comes as a prosecutor to convict the world immersed in untruth and perversity, (16:8-11). Thus it is the witness in defense of Jesus and a spokesman for him in the context of his trial by his enemies. A consoler of the disciples, it takes Jesus’ place among them and dwells within them (v17); and as the Spirit of truth, it continues Jesus’ teaching ministry and guides the disciples and thus their helper (15:26) . In other words the Holy Spirit’s mission is one of revealing the truth, convicting of sin, and applying the context of Jesus’ teaching to the lives of his disciples to enable them to maintain a vital relationship with God through his personal indwelling presence.
To call the Spirit our Advocate says a lot more to us than Paraclete. It means we have someone who represents our interests, and our defense, and the one who fights for us. We have not one but two advocates who accompany us on our journey. We only have to observe the commandment of love so that the Father, the Son, and the Spirit may remain in us (vv15, 21; 1 Jn 2:5). Amen.

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s1S #237 Faith Alive
5th Sunday Easter A

Acts 6:1-7
The reading describes the appointment of seven men to serve tables, connecting the Jerusalem church's early phase with its outward expansion to Samaria and beyond. The chosen men, mostly of Greek background, were prominent in the Hellenistic community. The narrative highlights Stephen and Philip, who play key roles later. The commissioning (v6) emphasizes their subordinate role to the apostles, reflecting an idealized view of early church harmony. The division between Hebrews and Hellenists was partly cultural and linguistic, mainly over the care of poor Hellenist widows. Their designation to serve, while lowering their importance, was practical, with the community selecting candidates. The roles were distinct: the apostles focused on teaching, while the seven supervised charity work, though not necessarily as official deacons. The commissioning resembles rituals of power sharing in Jewish tradition and indicates church growth, including conversions from priestly ranks. Overall, the account shows broadening church ministries, especially toward the Hellenistic world.

1 Pet 2:4-9
The letter vividly describes Christians as 'living stones' in the church, with Christ as the cornerstone or head of the household. Christ, the primary "living stone,' enlivens members through the Spirit and is depicted as the cornerstone in faith, though unbelievers see him as rejected or a stumbling block. Believers, originally Israel, are called a holy (royal) priesthood, offering spiritual sacrifices and embodying God's chosen, holy nation, separate from paganism. They carry out priestly mediation, proclaiming their 'exodus' from darkness to God's light.

John 14:1-12
Jesus urges faith in him and God, speaking of his death, resurrection, and return—though not in terms of the traditional idea of the parousia. By this time, the expectation of Christ's immediate return had lessened; here, the focus is on Christ's meeting with the disciples at their death. Thomas (v5) and Philip (v8) ask questions based on misunderstanding, prompting Jesus' faith-level response. Jesus declares, 'I am the way and the truth and the life,' meaning himself as God's revelation. To know Jesus is to know God, embodying God's mind (1:1). Early Christians called their faith 'the way' (Acts 9:2; 18:25, 23). The 'truth' and 'life' explain the 'way'; Jesus, as the Spirit of God, makes faith possible and offers eternal life. Jesus is the only way to God and the source of grace and truth (1:17). He emphasizes his relationship with the Father, highlighting their mutual indwelling—seeing Jesus is seeing the Father. This high Christology from the beginning shows Jesus as the Word and embodiment of God (1:1). Faith shouldn't rely solely on Jesus' teachings but also on his works, the signs of God's power (v11). After resurrection and the Spirit's coming, similar signs will accompany the church's mission (v12).

Jesus says “I am the way, the truth and the life!” The earliest reference to the Christian life in Acts was simply "the way" (Acts 9:2; 18:25, 23). The "truth" and the "life" meanwhile are not separate concepts; instead, they clarify the meaning of "the way." God is truth itself, and Jesus is the only one who has captured and revealed that truth (1:17f; 18:37). Faith, then, is focused on God's self-disclosure—the genuine truth of the Godhead, which is Jesus himself. By being "the way," Jesus also embodies the Spirit-life of God. It is the Spirit that enables acceptance of Jesus and is the source of eternal life (5:26; 11:25f). Ultimately, faith in the risen Jesus must be active—shown through service like the first deacons—becoming living stones that build up the Church and fully follow Jesus as the way, the truth, and the life. Amen!

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sS #236 Sheep Gate
4th Sunday Easter (A)

Acts 2:14, 36-41
The reading depicts Peter, joined by the eleven, appealing to a Jewish audience, equating himself and the others with Israel's twelve tribes. He emphasizes continuity with Israel's past as he addresses his fellow Jews and the broader Israel. The response to his message (2:14-35) is to accept Jesus as Lord (Kyrios) and Messiah (Christos). Titles that reflect Jesus' divine status, especially after His resurrection, are central. Jesus, descended from David (2 Sam 7:12), is to lead Israel in the final age. The crowd responds positively, contrasting with Jewish leaders. Peter outlines the steps of conversion: repentance, baptism, and Holy Spirit. Repentance involves a moral turnabout from sin to engagement with God, represented outwardly by baptism in Jesus' name—an early formula predating the Trinitarian. This faith and baptism lead to forgiveness, with the Holy Spirit empowering believers, marking the final era. Though distinct, these conversion aspects are interconnected and occasionally separated to link apostolic authority with new believers. The gift of faith is for both Jews and Gentiles, based on God's free election. The Jews' immediate, sizable response signifies the mission's success.

1 Pet 2:20-25
The letter presents Christ as the example of long-suffering for slaves, drawing on an early faith confession. It emphasizes endurance under suffering, following Christ’s example (vv20ff), who is depicted as the suffering servant from Isaiah 53—sinless, humble, and submissive, placing trust in God. His vicarious atonement brings spiritual freedom, and his wounds bring healing. The servant as a lamb is highlighted in the Isaian hymn (Is 53:7), but Christ is also portrayed as the shepherd and overseer of the flock, embodying pastoral care. The shepherd image, representing church authority, echoes Yahweh and Jesus as providers and protectors, with Jesus as the shepherd who sacrifices for others and guides them.

Jn 10:1-10
The gospel uses two images: Jesus as the gate for sheep representing proper access and security, and opposition from Pharisees who oppose Jesus and mislead others, similar to Ezekiel's evil shepherds, (Ez 34:4-8, only to be replaced by Yahweh himself, Ez 34:11f). Faithful shepherds following Christ will gain positive responses, while false teachers within the community will fail. The true voice is recognized through adherence to Jesus' teachings and the Holy Spirit, contrasting false teachers seeking destruction with Jesus offering abundant life. Unbelief in Jesus as the way to God explains why the audience fails to understand his figurative language, remaining blind despite thinking they see well.

Jesus describes himself as the way to God and the sheepgate. On Good Shepherd Sunday, he emphasizes this role. Jesus specifically refers to himself as the gate of the sheepfold. It could be interpreted in two senses. First, it refers to the legitimate access to the sheep for those responsible for pastoral leadership in the community, (cf vv1-3, and especially in the context of Jesus' polemics with the Pharisees in the previous chapter, 9:34f, about the man born blind). Any shepherd who approaches the sheep other than through him (the gate) is a thief and bandit. Secondly, it deals with the sense of security that proper access affords both shepherds and sheep. Jesus is the gate through which one must pass to gain life, to gain salvation, being the divinely constituted and sole avenue to the Father (14:6 “...the way, the truth, the life...”). To find pasture is to find life. Sheep who seek pasture through Jesus find life, life in abundance (v10). The thief can offer only theft, destruction, and death.
May we all see the singular role of Christ, “both Lord and Messiah” (cf 1st reading Acts 2:36f), through whom (the gate) alone is our salvation and fullness of life (John 10:10). Amen!

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s1S #235 Christ’s Presence
3rd Sunday Easter (A)

Acts 2:14, 22-28
This is one of six key speeches in Acts where Peter proclaims Jesus as the Messiah to his Jewish audience. These speeches, likely independent early church sermons, share common features but are uniquely shaped by Luke in style and content, forming part of Luke-Acts. Peter, speaking with the eleven, represents Israel, addressing opponents as faithful Israel speaking to its enemies. The main points include the kerygma—centered on Christ's death and resurrection; God's plan, emphasizing Jesus' divine foreknowledge rather than human manipulation; extensive scriptural support, especially Psalm 16, illustrating Jesus' resurrection; and the Jews' guilt, mainly the Jewish leaders', for Jesus' death, although God's plan prevails. The speeches highlight that Jesus' passage was foretold, with early signs of opponents' conversion.

1 Pet 1:17 - 21
The reading discusses how the Christian conduct during a pagan sojourn is based on respect for God, who is both Father and Judge. Jesus' action as a ransom, achieved through his atoning death and symbolized by the Lamb's blood, signifies redemption from pagan alienation to a life with God. The reference to the Passover lamb foreshadows Christ, the "mystery of God,' revealed in these final times. Praise is directed through Christ to the Father, with faith and hope inseparably linked; hope of future glory rooted in faith. Petrine and Pauline teachings emphasize upright conduct rooted in redemptive theology, making correct living a grateful response, not just ethics.

Lk 24:13-35
The gospel recounts the story of two disciples on the road to Emmaus, highlighting key theological themes. The transformed risen Christ is not immediately recognized, emphasizing his transcendent life. The disciples initially struggle with belief, contrasting with the women who believed quickly. The early church's core belief, the kerygma, includes Jesus' ministry, death, and resurrection, often supported by scriptures, which the disciples later see as confirming Jesus' divine role. Luke underscores charity's importance, as shown when the disciples invite Jesus to stay. The meal shared recalls eschatological and eucharistic themes, symbolizing unity, love, and faith. Through scripture, breaking bread, and generosity, the disciples become witnesses to the resurrection, eventually preaching a Christ recognized through faith and scriptural sharing.

Christ's resurrection inaugurates new life, and He remains with us throughout our journey. Today's reading from 1 Peter highlights the price paid for our freedom and our responsibility to act. The disciples’ words, 'Stay with us,' marked a faith transformation from disappointment to enthusiasm, a journey that mirrors our own as Christians. As the Second Vatican Council teaches, we meet Christ in the scriptures, which serve as a sacramental sign. We must ask if we are attentive to His word and participate fully in the Eucharist, which deepens our faith. Emmaus reminds us that Christ surrounds us and stays with us in generosity and concern. Our response should be one of gratitude and giving—hosting others, showing kindness, and supporting those in need. Let us pray, 'Stay with us, Lord.' Amen!

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s1S #234 Divine Mercy
2nd Sunday of Easter

Acts 2:42-47
The reading describes the early church's daily life, highlighting their teachings, communal practices, and worship. The apostles, as witnesses to Jesus' resurrection, taught new converts about His deeds, which formed the basis of the gospels. The community regarded each other as family, sharing responsibilities and goods, especially among the wealthy. Their worship included the Eucharist and prayer, initially in private homes and synagogues, with no division from Judaism yet. The early church was well-liked for its life, attracting many, but this soon faced violent persecution.

1 Pet 1:3-9
This letter addresses early, persecuted Christians in the Gentile world, highlighting their recent faith and hope rooted in the Spirit of the resurrected Christ (v3). Rebirth, connected to future life, is described as "an imperishable inheritance, kept in heaven for you" (v4), with salvation to be revealed (vv5, 9). God's Spirit keeps the faithful prepared for the imminent eschatological future.
The present trials, from social exclusion to persecution, are seen as tests or purification (vv7f), aligning believers with Christ's suffering (5:1; 2:21ff). Faith involves love and trust without sight (v8). Joy amidst trials derives from the certainty that salvation is secured (v9).

John 20:19-31
The gospel describes Jesus' first post-resurrection appearance to his disciples, emphasizing his glorified state, the conferral of the Spirit, and the themes of peace and forgiveness. Unlike Luke, John focuses on this single transcendent event, blending appearances, ascension, and Pentecost. The Spirit's gift restores harmony and grants the authority to forgive sins, symbolized by Jesus breathing the Spirit into the disciples, echoing God's breath in creation. The narrative underscores continuity between Jesus' crucifixion and resurrection, with Thomas' encounter affirming Jesus' divine lordship. It also addresses early believers who rely on God's Spirit rather than direct contact, praising faith rooted in Spirit action. The closing highlights the author’s selective storytelling aimed at fostering faith in Jesus as Messiah and Son of God. The final verse encourages ongoing faith, reflecting the gospel's purpose.

Divine Mercy Sunday
Since the year 2000, the Second Sunday of Easter has been celebrated as the Feast of Divine Mercy. It was established by John Paul II on the occasion of the canonization of St. Faustina Kowalska (April 30), the Polish nun who experienced divine mercy revelations. Connecting today’s gospel (John 20:19-31) to the mercy, the greetings of Peace from the Risen Jesus (vv19,21,22,26) flow from that event called the paschal mystery that was just celebrated. For the peace here is the fruit of ‘the redemptive-historical fulfillment of God’s plan of salvation—the restoration of harmony between God and creation and within the created order itself effected by the Spirit of the resurrection’ (cf John 14:27). And with the apostles' commissioning and the gift of the Spirit (vv21b-23), their mission of reconciliation and forgiveness continues—perpetuating that peace. This is Divine Mercy, the complete and unmerited reconciliation mankind received (cf John 1:16-17). As shown by the risen Jesus, when he appeared, he could have scolded his disciples for being unfaithful, chastised them for being cowards, and rebuked them for betraying him at the foot of the cross. Instead, he greeted them, “Peace be with you.” Mercy triumphs over judgment.
This Sunday, we thank God for his mercy, which “is so great that no mind, be it of man or an angel, will be able to fathom it throughout eternity” (Jesus' words to Sr. Faustina Kowalska). We pray for the restoration of harmony between God and creation, as well as within the created order itself, accomplished through the Spirit of the resurrection. We also renew our commitment to the mission of reconciliation entrusted to us by being channels of His mercy so that His peace may truly reign in the world today, especially in areas plagued by war. As Pope Leo 14th expressed in his first Easter Sunday message since assuming the papacy, he specifically urged world leaders to choose peace and lay down their weapons instead of unleashing wars. And he invites everyone to “abandon every desire for conflict, domination, and power, and implore the Lord to grant his peace to a world ravaged by wars and marked by a hatred and indifference that make us feel powerless in the face of evil,"
Jesus, King of Mercy, I trust in You. Amen.

s1S #233 Newness of Life
Easter Sunday

Acts 10:34, 37-43
The reading is part of Peter's speech, one of many in Acts, focusing on Jesus' redemptive actions—his death, resurrection, and appearances—which form the core of the gospel. The speech also highlights Jesus' earthly ministry, death, resurrection, and post-resurrection appearances, linking his earthly work with the divine plan of salvation. Jesus first brought God's word to the Jews, fulfilling prophecy, with his ministry centered in Galilee and Jerusalem, emphasizing healing and the Holy Spirit. God anointed Jesus for mission at baptism. The apostles' testimony from baptism to resurrection is crucial in Luke, with post-resurrection appearances reflecting his transcendent, but still bodily, existence, connecting the risen Christ to the earthly Jesus. The concept of Christ as universal judge appears more in Gentile speeches than Jewish ones, which emphasize scriptural proof and Jewish guilt in Jesus' death. The speeches end with a universal call for all to access God's forgiveness through faith and repentance.

Col 3:1 - 4
Paul establishes the theological basis (vv1-4) for the moral imperatives listed (vv5-11). Baptism symbolizes union with Christ's death and resurrection (2:12). This new life, centered on eternal realities, arises from this union. Christ seated (v1), fulfilling messianic prophecy from Ps. 110:1, ascends as the earth-centered life is excluded (v2). The new life is hidden now, fully revealed at Christ's return (vv3f; Rom 6:2-5). During this period, Christians must stay vigilant, as God's full work is not yet visible; glory remains latent.

John 20:1-9
The gospel describes the empty tomb and Jesus' appearances, highlighting different gospel traditions that focus on women or disciples. All agree the tomb was empty and Jesus rose. Only John mentions Mary Magdalene alone early on, while the others mention women together. The account may combine Matthew and Luke. Mary assumes body removal from the rolled stone, believing later after Jesus' appearance. Peter and the beloved disciple rush to the tomb; the beloved, loyal to Jesus, first sees the linen cloths, suggesting the body wasn't stolen. Their failure to believe initially is linked to scriptural misunderstanding, though the resurrection reinterprets the scriptures, revealing new insights about the Messiah.

Newness of life- that is the message of Easter, the Church's principal feast. It comes in the spring of the year when nature begins to burst forth anew, pointing to new life. It ushers us to enter into Christ’s way of thinking and acting, a time of grace given us by the Lord so that we can move beyond a dull or mechanical way of living our faith, and instead open the doors of our hearts, our lives, going out in search of others so as to bring them the light and the joy of our faith in Christ. He invites us not to stop believing and hoping, not to let ourselves be crushed by any stone that entombed but to walk in the light of the risen Christ. The tomb, death, does not have the last say; the resurrection, the new life in Jesus has! Amen!

The mystery of the resurrection of Jesus, according to Pope Francis, “urges us to move forward, to come out of the sense of defeat, to roll away the stone of the tombs in which we often confine our hope, to look with confidence to the future, because Christ is risen and has changed the direction of history…Jesus gives life even when it seems that all hope has gone…Like the stone sealing shut his tomb there are moments when life seems to be a sealed tomb: everything is dark around us, and we see only sorrow and despair. The tomb could be a tomb of pessimism, of bad memories, of rancor animosity, antagonism, antipathy, bad blood, bitterness, enmity, gall, grudge, hostility, and most of all hopelessness”, (P. Francis Eater Message 2023).

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Good Friday
(s1S #6 INRI: 22/11/20)

“Over his head they hung their accusation: Jesus of Nazareth, King of the Jews”, (John 19:20).

In the depictions of the crucifixion of Jesus, almost all have the iconic sign above the cross saying INRI, a Latin acronym for, “Iesus Nazarenus Rex Iudaeorum” meaning “Jesus of Nazareth, King of the Jews”. The Romans often attached a sign above those they crucified identifying their name and charge. The Gospel of John 19:19 of course have it in Greek, the lingua franca that time: “ Ἰησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν Ἰουδαίων” and the gospel informs that the famous sign above Jesus’s cross contained the same phrase in Latin the official Roman language and of course Hebrew, the language of the Jews, and could have have been written this way:
‎ ישוע הנצרתי ומלך היהודים
literally translated to ‘Jesus the Nazorean and King of the Jews’. Shortening these four words into an acronym, we get יהוה (YHWH), the revealed and holiest name of God in Scripture.

This is not the first time that Jesus alluded to himself using the sacred name. Earlier, he said, “When you have lifted up the Son of Man, then you will know that I am” (John 8:28), and in many other εγώ έιμι or “I am” discourses in the gospel of John, the phrase alluding to the divine name that God first revealed to Moses at the burning bush: ‘ehyeh asher ehyeh’ - “I am who am” (Ex. 3:14). These names have something in common; the Hebrew root HYH (היה), meaning “to be”.�Jesus was careful not to explicitly refer to himself as God for fear of offending the authorities. Instead he did so subtly, by using names that point to the Hebrew name YHWH. His disciples could have understood these references.

Good Friday is at the heart of our faith. It is the day when Christ, the Son of God, out of love for us, suffered and died for our salvation. It is a time of deep reflection, prayer, fasting and repentance. It reminds us of the depth of God’s love. We are invited to reflect on our own lives, turn away from sin, and accept the gift of salvation and be disciples of love in return.

As we kneel before the Haly Cross, let us pray:
Christ our teacher, for our sake you were obedient even to accepting death,
teach us to obey the Father’s will in all things.� Christ our life, by your death on the cross you destroyed the power of evil and death, may we die with you, to rise with you in glory.� Christ our King, you became an outcast among us, a worm and no man, teach us the humility by which you saved the world.
Christ our salvation, you gave yourself up to death out of love for us, help us to show your love to one another.� Christ our Savior, on the cross you embraced all time with your outstretched arms, unite God’s scattered children in your kingdom of salvation.
Amen!

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Holy Thursday
1st Reading, Ez. 12:1-8, 11-14;
Ps. 116:12-13, 15-16, 17-18;
1 Cor. 11:23-26;
Jn. 13:1-15

Holy Thursday, also known as Maundy Thursday, gets its name from the Latin word “mandatum," meaning mandate or commandment. It refers to the first words of Jesus in Jn. 13:34 — “Mandatum novum do vobis ut diligatis invicem sicut dilexi vos,” meaning “A new commandment I give you: that you love one another as I loved you.” In 2016, Pope Francis allowed the washing of women’s feet.
Holy Thursday marks the beginning of the Paschal Triduum, the three days that commemorate the Passion, Death, and Resurrection of Jesus. It concludes on Easter Sunday evening. During Jesus’ time, a day was counted from sunset to sunset. Therefore, the first day runs from Holy Thursday evening to Good Friday evening. This day encompasses everything: the Last Supper, the institution of the Holy Eucharist—the Body and Blood of Jesus—the Holy Priesthood, the washing of the disciples’ feet, Jesus’ Agony in Gethsemane, his betrayal, arrest, sentencing, Passion, Death, and burial. The second day, from Good Friday evening to Holy Saturday evening, is a day of waiting and prayer with Our Blessed Mother for the Resurrection. Tradition says that on the third day, our Lord rose from the dead at midnight.
At the Last Supper, Jesus took bread and wine and gave them to his disciples as his Body and Blood. This act became central to Christian worship and directly pointed to the Cross. Jesus also washed the feet of his disciples. As their Lord and Teacher, he showed true greatness resides in humble service, not in status or power.
He gave a new commandment—to love one another as he loved them, through his costly self-giving demonstrated on the Cross. Later that night, Jesus went to the Garden of Gethsemane, where he prayed in deep anguish and sorrow, yet submitted himself to the will of the Father, even unto death.

Let us pray:
O God, who has called us to participate in this most sacred Supper, in which your Only Begotten Son, when about to hand himself over to death, entrusted to the Church a sacrifice new for all eternity—the banquet of his love—grant, we pray, that we may draw from such a great mystery the fullness of charity and life. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, forever and ever. Amen!

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