Monday, May 25, 2026

The Mother of the Redeemed

May 25, 2026
Memorial of the Blessed Virgin Mary, Mother of the Church
Monday after Pentecost
Readings for Today

The crucifixion of Jesus /Christ painting

Video

Standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala. When Jesus saw his mother and the disciple there whom he loved, he said to his mother, “Woman, behold, your son.” Then he said to the disciple, “Behold, your mother.” And from that hour the disciple took her into his home. John 19:25–27

Yesterday, we celebrated the great Solemnity of Pentecost, commemorating the outpouring of the Holy Spirit upon the first disciples and the birth of the Church. Just as God “breathed” life into Adam at the creation, so the Holy Spirit, the Breath of God, gives new life to the Church, the Body of Christ. At Pentecost, the Blessed Virgin Mary was present, embodying the Gift of Fortitude in her unwavering trust in God’s plan.

Fortitude, one of the Gifts of the Holy Spirit, strengthens us to persevere in doing good, especially amid trials, suffering, or temptation. It acts as an anchor, holding us steady during life’s storms and uniting us more deeply to the Mystery of the Cross.

When this memorial was instituted in 2018, Cardinal Robert Sarah beautifully reminded us that “the Christian life must be anchored to the Mystery of the Cross, to the oblation of Christ in the Eucharistic Banquet, and to the Mother of the Redeemer and Mother of the Redeemed….” Today, we honor her not only as the Mother of the Redeemer but also as our Mother—the Mother of the Redeemed. What a profound gift it is to share a spiritual mother with the Son of God! Through her maternal care and intercession, she leads us to her Son and strengthens us on our journey of faith. 

The Gospel for today’s memorial recalls one of the most sacred images in the Scriptures—the Blessed Virgin Mary standing at the foot of the Cross, gazing with perfect faith, hope, and love at her divine Son. Her fidelity to Him was unwavering. With a motherly empathy, strengthened by the fullness of grace, she felt His pains and endured His suffering until the end. Though Jesus embodied every virtue and spiritual gift, He allowed Himself to receive strength and consolation from His mother as He hung upon the Cross. 

This act of shared love and mutual consolation—Christ receiving strength from His mother as she shared in His suffering—invites us to embrace this same love, allowing our Blessed Mother’s maternal care to unite us more fully to Christ. When Jesus turned to His mother and said, “Woman, behold, your son,” and to John, “Behold, your mother,” He was speaking to each of us, entrusting His mother to us and us to her. As the Blessed Mother stood by her Son in His suffering, she also stands by us, teaching us to remain steadfast in our faith, rooted in Christ’s sacrifice and strengthened by His Eucharistic presence. God strengthens and consoles us in accord with His divine plan, which includes the grace dispensed through the Sacraments—especially the Eucharist—the charitable intercession of others, the ministry of angels, and the unique motherly mediation of the Mother of God, our mother.

Reflect today on the many ways God sanctifies and strengthens you for your mission. Through the Eucharist, we are united to Christ’s Cross and receive the grace to rise triumphantly with Him. Along this journey, we are strengthened by the Blessed Mother, the Mother of the Church and the Mediatrix of grace. As the Spirit filled the Church at Pentecost, so too does He fill our hearts today, leading us to Mary, whose love and intercession anchor us to her Son and His saving grace.

Mother of the Church and Mother of God, the Holy Spirit filled you with the fullness of grace and perfected every virtue in your humble soul. Your strength to endure the Cross with your Son includes a promise that you will always stand by me, showering your motherly care and mediating the grace of your Son. Please be my mother now and always, and help me to be a faithful disciple of your Son, anchored in His Cross and lifted by His grace. Mother of the Church and Mother of the Redeemed, pray for me. Jesus, I trust in You.

Sunday, May 24, 2026

The Wind and Fire of Pentecost

May 24, 2026
Solemnity of Pentecost Sunday  (Year A)
Readings for Pentecost

The fresco of Pentecost in the church Dreifaltigkeitskirche by August Müller (1923).

Video

Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.” John 20:21–23

Today we celebrate the Solemnity of Pentecost, which took place fifty days after Jesus rose from the dead. Today’s Gospel recounts Jesus’ first appearance to the Apostles as a group—Thomas being absent—on the evening of the Resurrection. During this appearance, Jesus conferred on them the authority to forgive sins, a power foundational to the Sacrament of Reconciliation. This gift anticipates the fuller outpouring of the Holy Spirit at Pentecost, when the Apostles were empowered to carry out their mission with boldness and divine strength.

By breathing on the Apostles, Jesus recalls the creation account in Genesis, when God breathed life into Adam (Genesis 2:7). Now Christ, the New Adam, breathes new life—the divine life of grace—into His Apostles. While this breathing conveys the Holy Spirit in an anticipatory manner, Pentecost represents the full bestowal of the Spirit upon the Church, sanctifying and empowering the Apostles and all disciples.

Our knowledge of Pentecost comes to us from the Acts of the Apostles, Luke’s continuation of his Gospel in which he details the beginning of the Church: “And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were. Then there appeared to them tongues as of fire, which parted and came to rest on each one of them” (Acts 2:2–3).

When the Holy Spirit came upon the Apostles at Pentecost, there were physical manifestations. God often accompanies significant biblical actions with visible signs to reveal the invisible reality of His presence and activity. Though the transforming reality of Pentecost was the outpouring of the Holy Spirit, the accompanying signs teach us about the Spirit’s nature and work.

The “strong driving wind” that “filled the entire house” symbolizes the ongoing, life-giving presence of the Holy Spirit. Like the wind, the Spirit is unseen yet powerful, moving where He wills and producing visible effects in the lives of believers. Though we understand the natural causes of wind today, its mystery and uncontrollable nature remain, reflecting the Holy Spirit’s divine origin and unstoppable work in the world. He comes from God’s hidden presence, unseen but active, bringing about a new creation in the Church and in every soul He touches.

The “tongues as of fire” signify the Spirit’s purifying and transforming action, burning away sin and igniting hearts with zeal for God’s mission. Together, these signs reveal the Spirit as the powerful, life-giving, and sanctifying presence of God, animating the Church and guiding her to proclaim the Gospel to the ends of the earth.

Before Pentecost, the disciples hid in the Upper Room, fearful and uncertain. Though Jesus had taught them, performed miracles, and revealed His perfect love, their hearts were not yet fully transformed. At Pentecost, the Holy Spirit came as a divine fire, emboldening them to become fearless witnesses.

When we receive the Sacrament of Confirmation, we receive the same gift bestowed upon the disciples at Pentecost. We might not feel a strong driving wind or see tongues of fire descend from Heaven, but the reality is the same. The signs at Pentecost were not only for the disciples, they were also for us, revealing the Holy Spirit’s workings and power in our lives.

Reflect today on the transforming power of the Holy Spirit. Have you experienced the Spirit’s presence in your life? Like the first disciples, have you allowed the Holy Spirit to fill you with power from on high, emboldening you, purifying you, and setting you on fire with zeal to fulfill the mission God has entrusted to you? The Holy Spirit will transform us—if we let Him—setting our feet on the path to eternal glory.

Come, Holy Spirit, fill the hearts of Your faithful and kindle in them the fire of Your love. Send forth Your Spirit and they shall be created. And You shall renew the face of the earth. O, God, Who by the light of the Holy Spirit did instruct the hearts of the faithful, grant that by the same Holy Spirit we may be truly wise and ever enjoy His consolations, through Christ our Lord. Amen. Jesus, I trust in You.

Saturday, May 23, 2026

Disordered Curiosity

May 23, 2026
Saturday of the Seventh Week of Easter
Readings for Today

Christ's Charge to Peter by George Baxter

Video

Peter turned and saw the disciple following whom Jesus loved, the one who had also reclined upon his chest during the supper and had said, “Master, who is the one who will betray you?” When Peter saw him, he said to Jesus, “Lord, what about him?” Jesus said to him, “What if I want him to remain until I come? What concern is it of yours? You follow me.” John 21:20–22

Just before today’s Gospel, Jesus foretold Peter’s martyrdom and concluded by saying, “Follow me,” calling Peter to focus on his mission of discipleship. Upon learning of his own fate, however, Peter became curious about John’s: “Lord, what about him?” Jesus gently redirects him: “What if I want him to remain until I come? What concern is it of yours? You follow me.” Jesus’ words remind us of a crucial truth: We must focus on our personal call to follow Him rather than giving in to unhealthy curiosity.

Knowing and loving others as friends, listening to their joys and struggles with charity, differs from idle curiosity. True knowledge of someone builds selfless and loving relationships, giving us a share in God’s relational nature. The Father knows and loves the Son, and the Son knows and loves the Father, and from that love the Holy Spirit proceeds. In contrast, idle curiosity—“knowing about” someone for the wrong reasons—can lead to pride, judgment, or distraction.

In and of itself, the desire for knowledge is neither good nor bad; it is a natural inclination given to us by God. It becomes good when it leads to a desire to know the truth, particularly about God, Creation, and all matters that lead us to greater holiness. Saint Thomas Aquinas distinguishes between curiosity, the disordered pursuit of knowledge, and studiousness, a moral virtue that directs our natural desire for knowledge toward good and necessary ends. He describes studiousness as a form of temperance for the mind—a habit that moderates and orders our desire for knowledge so that it serves truth, virtue, and ultimately, God’s glory.

The desire for knowledge becomes disordered when it serves no good purpose, distracts us from our duties, or stems from pride, sensual desire, or an unhealthy fascination with evil. It is also disordered when worldly knowledge dominates our minds, drawing us away from God and spiritual matters. For example, our world is often flooded by shocking and sensational stories. Though there is a value in news stories, they can distract us from our mission and lead us into sin. 

Adam and Eve’s fall resulted from pride and an unholy desire for knowledge they did not need, as the fruit was “desirable for gaining wisdom” (Genesis 3:6). Like Peter’s question about John, their distraction led them away from trust in God’s plan. Jesus’ gentle correction reminds Peter—and us—of what truly matters.

Reflect today on the importance of getting to know others and the danger of being overly curious to know about them. There are many things we do not need to know; it takes temperance of the mind to discipline ourselves so that we remain focused on our God-given responsibilities. Intemperance of the mind, stemming from pride, leads to gossip and judgment. Hence, we must continuously hear Jesus remind us: “What concern is it of yours? You follow me.”

All-knowing Lord, You know me through and through, my every action, thought, and desire. You know my sin and my virtue, my weaknesses and joys. Please give me a healthy desire to know You and all that is necessary for me to fulfill Your will. Please also purify my disordered curiosity so that I remain charitable to all and undistracted from my mission. Jesus, I trust in You.

Friday, May 22, 2026

It seemed like an ordinary trip

At the time, Spencer Stone was 23 years old. He was traveling through Europe with his childhood friends Alek Skarlatos and Anthony Sadler. On August 21, 2015, they were aboard Thalys train 9364, a high-speed train bound for Paris carrying 554 passengers.
It seemed like an ordinary trip.
Then a man emerged from a restroom carrying an AK-47.
Panic spread through the carriage. Some passengers hid under their seats. A French-American professor, Mark Moogalian, reacted immediately and tried to wrestle the weapon away from the attacker. During the struggle, he was shot.
The terrorist was armed not only with the rifle, but also with a handgun, a box cutter, and hundreds of rounds of ammunition. The train was speeding through France, and there was nowhere to escape.
Spencer Stone did not have a plan.
He stood up and ran toward the gunman.
Alek Skarlatos followed him immediately. Anthony Sadler came right behind them. Moments later, they were joined by Chris Norman, a 62-year-old British businessman who had never met the three young men before that day.
A violent struggle began.
Stone was the first to reach the attacker and grapple with him. The man pulled out a box cutter and slashed Stone multiple times across the face, neck, and hands. One wound to the neck came dangerously close to being fatal. One of his thumbs was nearly severed. Blood quickly covered the floor of the train car.
But none of the four men let go.
After about ninety seconds, they managed to overpower the attacker, disarm him, and tie him up using belts and a necktie.
Only then did Spencer collapse.
He was losing a great deal of blood and struggling to remain conscious. A few feet away lay Mark Moogalian, critically wounded from the gunshot he had suffered at the beginning of the attack.
Despite his own injuries, Stone crawled over to him.
With one hand pressed against the wound on his neck and the other helping Moogalian, he tried to keep him alive until emergency responders arrived after the train made an emergency stop.
Doctors later said the wound to Stone’s neck had missed a fatal outcome by only a few millimeters.
Stone survived.
When he woke up after surgery, the first question he asked was not about himself.
He asked whether anyone had died.
The answer was no.
Three days later, in Paris, President François Hollande awarded Spencer Stone, Alek Skarlatos, Anthony Sadler, and Chris Norman the Legion of Honour, France’s highest decoration. They were later received at the White House as well.
In the years that followed, Spencer Stone consistently downplayed his role, often saying that he had simply done what he believed was right in that moment.
But on August 21, 2015, aboard a high-speed train bound for Paris, a decision made in a matter of seconds helped prevent a tragedy that could have claimed hundreds of lives.

Meeting Us Where We Are At

May 22, 2026
Friday of the Seventh Week of Easter
Readings for Today

Saint Rita of Cascia—Optional Memorial

Christ's Charge to Peter by Raphael

Video

After Jesus had revealed himself to his disciples and eaten breakfast with them, he said to Simon Peter, “Simon, son of John, do you love me more than these?” Simon Peter answered him, “Yes, Lord, you know that I love you.” Jesus said to him, “Feed my lambs.” He then said to Simon Peter a second time…” John 21:15–16

Today’s resurrection appearance is the third time Jesus appeared to His disciples, as recorded in John’s Gospel. It took place while seven of the Apostles were fishing. Following a miraculous catch of fish, they recognized Jesus on the shore. After they went to Him, Jesus cooked breakfast and asked Peter three times if he loved Him.

The first time Jesus asked Peter if he loved Him, Jesus used the verb agapáō (from the noun agápē), but Peter responded with the verb philéō: “‘Simon, son of John, do you agapáō Me more than these?’” Simon Peter answered Him, “‘Yes, Lord, You know that I philéō You.’” The word agapáō refers to a deeper form of love—a self-sacrificial, total commitment that reflects the love of God for humanity. It involves a love that is not just affection but is marked by a willingness to sacrifice for the good of the other, the kind of love exemplified by Jesus Himself. Peter’s use of the word philéō, on the other hand, refers to a more affectionate, friendly love, often associated with a deeper, more humanly focused bond of friendship. While sincere, it is less intense and self-sacrificial than agápē love.

The second time Jesus asks the question, He again uses agapáō, and Peter again responds with philéō. The third time, Jesus shifts His question to match Peter’s response, using philéō: “Simon, son of John, do you philéō Me?” Peter responds again with philéō: “Lord, You know everything; You know that I philéō You.”

This shift to philéō in the third question shows that Jesus meets Peter where he is, acknowledging Peter’s limitations and his current ability to love with a more affectionate, rather than sacrificial, love. This exchange also highlights Peter’s awareness of his weakness and his humility in acknowledging that he cannot yet love with the full depth of agápē to which Jesus is calling him.

At the end of the conversation, Jesus states: “Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go” (John 21:18). Jesus was not only prophesying that Peter would die as a martyr, but also that through his martyrdom, Peter’s death would glorify God, as it would be the ultimate expression of the sacrificial agápē love to which Jesus had called him. This promise to Peter would have given him hope for the future, even as he faced the challenge of his calling.

Despite Peter’s weakness and inability to express agápē, Jesus not only meets Peter where he is but also gives him a threefold mission of divine importance. He says, “Feed My lambs…tend My sheep…feed My sheep.” While these commands might seem similar, they differ in their emphasis. To “feed My lambs” implies Peter’s mission to care for those who are weak in faith and in need of the initial nourishment of the Word of God. To “tend My sheep” means to shepherd and guide the mature Christians. To “feed My sheep” emphasizes the need for those mature in their faith to receive nourishment through a deeper understanding of the Word of God and the gift of the Eucharist, the Bread of Life. Though Peter was imperfect, struggling with guilt and discouragement over his inability to express the depth of love Jesus was asking of him, Jesus still entrusted him with a divinely inspired mission.

Reflect today on God’s invitation to you to love Him and fulfill His mission. Though we are each imperfect and fail in many ways, Jesus continuously asks us for agápē love. Though we struggle to live that depth of love, God, in His mercy, does not wait until we are perfect to send us forth to be His instruments. He wants us to nourish those with little to no faith, strengthen and encourage our brothers and sisters who are stronger in faith, and nourish them by becoming instruments of His pure love. The extent to which we embrace agápē is the extent to which we will be able to fulfill that mission well. But we start today by responding the best we can because Jesus meets us and uses us where we are, while calling us higher.

Most loving Lord, Your love for me is perfect, yet mine is imperfect. Please give me hope and draw me ever closer each day to the pure agápē love to which I am called. As I grow in this love, please use me as I am to fulfill the mission You have entrusted to me. Jesus, I trust in You.

Thursday, May 21, 2026

Senate of the damned

Senate of the damned
By Antonio Contreras
On the Contrary
The Manila Times
May 19, 2026
THERE was a time when becoming a senator of the Republic meant something.
The Senate used to be imagined as the chamber of statesmen, the institutional sanctuary where intellect, gravitas and historical perspective converged to temper the noise of politics. It was supposed to be the “upper house,” elevated not merely by constitutional design, but by the quality of those who occupied it.
This was the chamber of Claro M. Recto, Lorenzo Tañada, Jovito Salonga, Arturo Tolentino, Aquilino Pimentel and Miriam Defensor-Santiago. Whatever one’s political disagreements with them, these were people whose speeches could wound, persuade, illuminate and terrify all at once. They could debate constitutional law without cue cards. They could interrogate policy without reducing governance into viral soundbites. They understood that public office was not merely visibility, but responsibility.
Today, the Senate resembles a casting call for political reality television.
Instead of statesmen, we have performers. Instead of constitutional guardians, we have influencers with immunity. Instead of deliberation, we have spectacle. The Senate has degenerated into a national coliseum where celebrity, name recall, inherited political machinery and algorithmic popularity matter more than competence, intellectual depth, or moral seriousness.
The current Senate includes Robin Padilla, whose legislative interventions often sound like improvised monologues from a badly written action film; Ronald “Bato” de la Rosa, who has debased the Senate by becoming literally a fugitive in hiding; Rodante Marcoleta, whose political persona thrives on performative outrage and conspiracy-flavored populism; Alan Peter Cayetano, the eternal political shape-shifter whose convictions seem permanently available for lease; and Imee Marcos, whose historical revisionism walks hand in hand with aristocratic entitlement.
The tragedy is not merely that these individuals won. The deeper tragedy is that the institutional design of the Senate itself actively encourages this degeneration.
A nationally elected Senate rewards celebrity over substance.
A Senate elected by an entire country of over a hundred million people naturally advantages movie stars, political dynasties, billionaires, social media personalities and demagogues with massive machinery or pre-existing fame. It is not a chamber designed for careful legislative selection. It is a nationwide popularity contest masquerading as constitutional refinement.
The result is predictable.
Candidates spend hundreds of millions to cultivate visibility, not competence. Public discourse collapses into jingles, memes, dance numbers, endorsements and personality cults. Legislative elections become indistinguishable from entertainment marketing campaigns.
And because senators derive legitimacy from a national constituency, many begin imagining themselves as untouchable political gods. Their egos inflate beyond institutional accountability. Some start behaving less like lawmakers and more like sovereign warlords of public opinion.
The recent political crisis surrounding the impeachment proceedings against Vice President Sara Duterte exposed this decay with painful clarity.
While the House of Representatives, long mocked as the supposedly inferior “lower house,” managed to gather the courage to transmit the impeachment complaint despite enormous political pressure, the Senate descended into maneuvering, hesitation, procedural gamesmanship and factional intrigue.
Two hundred fifty-seven members of the House stood their ground amid threats from the Duterte political machine, online intimidation campaigns, and the bullying atmosphere generated by pro-Duterte forces. Whatever one thinks of individual congressmen, the institution itself demonstrated collective political resolve.
The Senate, meanwhile, looked like a hostage situation disguised as constitutional procedure.
Instead of projecting institutional dignity, it projected fear, opportunism and transactional survivalism. The chamber increasingly appeared controlled by a cabal of senators more concerned with political preservation and alliance management than constitutional duty.
And this is precisely why public trust in the Senate has collapsed.
The recent plunge in its approval and trust ratings is not accidental. Filipinos are beginning to recognize what the Senate has become: not a stabilizing institution, but a destabilizing one. Not a guardian of democracy, but a bottleneck vulnerable to personality cults, dynastic bargaining and elite hostage-taking.
Worse, the Senate now actively undermines democratic accountability.
A small number of nationally elected politicians can stall, dilute, weaponize, or sabotage processes supported by broader institutional consensus. The concentration of power within 24 oversized egos creates paralysis at moments requiring constitutional clarity.
The impeachment controversy demonstrated another disturbing reality: Senators increasingly behave as though they are above the institutions they serve. Some speak as if they are monarchs granting favors to the Constitution rather than public officials bound by it.
This culture is corrosive.
It infects even those who once appeared respectable. Watching Loren Legarda evolve into a political butterfly perpetually fluttering toward whichever configuration preserves relevance is itself a tragic commentary on the institutional environment of the Senate. The chamber does not merely accommodate opportunism. It cultivates it.
Defenders of the Senate argue that abolishing it would weaken checks and balances. But one must ask: What exactly is the Senate checking today?
It no longer reliably checks executive abuse.
It no longer guarantees higher legislative quality.
It no longer elevates national discourse.
It no longer protects institutional integrity.
Instead, it often functions as a theater of vanity where hearings become performance art, investigations become extortionary spectacles, and constitutional responsibilities become subordinate to political branding.
The irony is brutal. The House of Representatives, historically caricatured as parochial and transactional because of district politics, now appears comparatively more grounded, more accountable, and at times more institutionally serious than the Senate. Representatives at least face geographically concentrated constituencies who directly experience the consequences of governance failures. Senators, insulated by nationwide campaigns and celebrity politics, can survive almost entirely on mythology and visibility.
Perhaps the real constitutional anachronism is not unicameralism, but the fantasy that a nationally elected aristocratic chamber still produces aristocrats of intellect and statesmanship.
It no longer does. What it produces are political celebrities with inflated self-importance and weak accountability structures. The Senate has become a monument to democratic distortion: expensive, ego-driven, personality-centered and structurally vulnerable to populist capture.
And increasingly, Filipinos are noticing.
The falling trust ratings are not merely reactions to one controversy. They are symptoms of a deeper exhaustion with institutional theater. People are beginning to ask a once-unthinkable question: If the Senate no longer performs the function it was created for, why should it continue to exist?
That question no longer sounds radical.
It sounds overdue.
Antonio Contreras is a professor at the University of the Philippines Los Baños and vice chairman of the board of state-run PTVNI.