Bible Study Notice

With heartfelt thanks, the Bible Study Group would like to express their gratitude to Brother Kevin and Brother Rocky for their tremendous help, reliable support, thoughtful preparation, and joyful presence this year, which was a blessing and a true gift to our entire

Volunteers Needed – The Hearty Table Dinner

St. Anne's will host a "Hearty Table Dinner" ' 愛心晚餐' for children and parents from single-parent and disadvantaged families in Stanley on Friday, July 17.  We invite you to join us as volunteers. Rotating duty slots available:

• 4:00 PM – Set up, prepare food & utensils
• 6:00 PM – serving, hosting & cleanup

Come share your time and spread love through action. Please contact Sindy at 6392 8199 or sign up through the Parish Secretary.

Food for Homeless

On Saturday, 18 July 2026, we have a "Food for Homeless" event from 12:00 noon to 17:00. If you want to be a volunteer, please get in touch with Lynn Cheong at 9366 0119, or if you want to volunteer for "Food for Homeless,".

The Maryknoll Medical & Welfare Association Ltd (MMWA) will sell care tickets on 19 July 2026 (Sun) after 10:00 am and 11:15 am Mass at St. Anne's Church.

Parish Feast Day, 26 July 2026

Please note that there will be a bilingual Mass on Sunday, 26 July 2026 at 10:30 AM. For this event, the Cantonese Mass at 10:00 and the English Mass at 11:15 will be canceled; however, Mass at 08:45 will be held as usual. Thanks.

HOW TO RECEIVE PARISH NEWS AND THE BULLETIN

Fr. Albertus Herwanta, O. Carm

Jesus proclaims, "But blessed are your eyes, because they see, and your ears, because they hear. Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it." (Matthew 13:16-17).

What does Jesus mean, and how does it relate to the Parable of the Sower? It is a significant statement regarding redemption, grace, and the nature of Christian discipleship. We need to explore its context, spiritual significance, and relevance to our daily lives to fully understand its meaning.

First, the Beatitudes from the Sermon on the Mount appear in Jesus's use of the term "blessed." This blessing goes beyond human happiness. It is a supernatural joy deriving from God's favor, a heavenly endorsement that acknowledges a person as the Creator's beloved.

Unlike the world, which cherishes wealth, power, and comfort, this blessedness finds peace in spiritual poverty, mercy, and even persecution for righteousness' sake. When Jesus calls the disciples' eyes and ears "blessed," He is praising their spiritual receptivity to recognize and accept the divine mysteries unfolding before them.

Why does Jesus make this statement? The reason is rooted in salvation history. For centuries, the Old Testament prophets and righteous figures—Abraham, Moses, Isaiah, Jeremiah, and others—yearned for the coming of the Messiah and the full revelation of God's plan. They saw and heard prophetic whispers, but they did not witness the Incarnation, the miracles, the passion, or the resurrection.

So, Jesus is telling His disciples that they live in the era of fulfillment. Their physical eyes see the very Word of God made flesh; their physical ears hear the teaching of the Son of God. This is a gratuitous gift of God's grace, placing them at the climax of redemptive history.

These verses are connected to the entire passage of Matthew 13:1-23, the Parable of the Sower. According to the parable, the road, rocky ground, thorns, and fertile soil are the four types of soil on which the seed of God's Word falls. The fruitful soil is symbolized by the disciples. They listen to the story and try to figure out what it means. They are able to comprehend the Kingdom because of their "blessed eyes and ears", whereas the others are only exposed to the story without understanding it. Jesus emphasizes that the Father bestows spiritual insight on those who are open, humble, and seeking the truth.

In applying Christian meanings to our lives, we acknowledge that our eyes and ears serve as primary gateways to the soul. They are overwhelmed by influences from social media and entertainment. We must question whether our focus is on the beauty of God's creation, the dignity of each individual, and the needs of our neighbors, or whether we instead succumb to gossip, slander, and the false promises of modern idols. The Catholic Church emphasizes that achieving purity of heart requires mindful guardianship of our senses, training them to guard against impure desires and directing our attention toward God.

In conclusion, Jesus' announcement of blessedness serves as both a gift and a call to action. We are blessed through the complete divine revelation in Christ and His Church, which motivates us to cultivate the "good soil" of our hearts. This cultivation allows the Word to take root and yield fruit. We should pray for the transformation of our senses into tools of love, truth, and eternal salvation.(*) 

Father Albertus Herwanta, O. Carm

Introduction

Does God notice small good deeds we perform? Today's readings offer an answer. The first reading and the Gospel speak of the reward received by those who welcome God's messengers, whether prophets or righteous ones. How can we understand it and apply it in our daily lives?

Hospitality That Bears a Miracle

The account in 2 Kings 4 begins with a wealthy woman in Shunem. She and her husband voluntarily prepare a small upper room for the prophet Elisha. She expects nothing in return; she is moved simply by a heart attentive to the needs of God's servant. Yet God does not remain silent. Elisha asks his servant Gehazi what can be done to repay her kindness. It turns out the Shunammite is barren, and her husband is old. The prophet then delivers this promise: "At this time next year, you shall hold a son in your arms." Her reward is not money or wealth, but a child—a blessing surpassing all treasure. She serves out of faith, and God responds with abundant grace.

The Significance of Rewards Given to the Prophet and the Righteous

Our Lord Jesus expands this principle. Matthew 10:37–42 is part of his instruction when sending out the Twelve. He says, "Whoever welcomes a prophet as a prophet will receive a prophet's reward, and whoever welcomes a righteous person as a righteous person will receive a righteous person's reward." What does this verse mean? Jesus teaches that God notices not only great ministries, but also small acts done in faith. That reward is not always material; it can be spiritual joy, growth in faith, deeper communion with God, or treasure in heaven (Matthew 6:20). The point is that when we welcome a messenger of God, we share in God's work through that messenger. We receive the "prophet's reward" because we partake in the blessings that accompany the prophet's ministry.

Practical Application: Faithfulness in Small Things

This reflection invites us to examine our lives. Are we attentive to the needs of God's servants around us? We may not need to provide a room, but simply pray, offer moral support, or share material resources. Such deeds may seem small, yet in God's eyes they merit a heavenly reward. Never tire of doing charitable deeds. The Lord sees every heart's intention. If we act out of love for him and recognize his call upon those he sends, we too receive the same reward: communion with God and his favor.

Conclusion

Both the story of the Shunammite woman and Jesus' teaching illustrate that God is never late in repaying goodness done in faith. The reward of the prophet and the reward of the righteous are not merely a future recompense but also a present reality—we live in the presence of God, who sees, accompanies, and sustains us. Are we ready to welcome God's messengers with open hearts? For by serving them, we truly serve the Lord himself. And the reward of all this is to know him more closely and to experience his unending love. (*) 

Father Albertus Herwanta, O. Carm

Today's readings speak about the challenges of the prophet Jeremiah and the disciples of Jesus. When read carefully and meditatively, we find similarities between the two.

The Book of the prophet Jeremiah 20:10–13 captures the prophet's anguish as he hears whispers of "Terror on every side!" from former friends who plot his downfall. They wait for him to stumble, hoping to take revenge. In Matthew 10:26–33, Jesus prepares his disciples for a similar reality. They will be accused before governors and kings and betrayed even by family members. Both passages emerge from settings of intense opposition and speak of God's truth that invites betrayal, slander, and public danger.

The first clear parallel is the reality of hostile conspiracies from close communities. Jeremiah's enemies actively scheme, saying, "Let us denounce him!" Their goal is to trap him in error. Likewise, Jesus warns his followers that "a man's enemies will be the members of his household" (Matthew 10:36). Both passages acknowledge that faith provokes organized resistance, not from strangers alone but from those inside one's own community. This shared realism strips away naive expectations that serving God will always win human approval.

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"He rescues the life of the needy from the hands of the wicked."

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A second parallel is the instinct to be afraid of threats from other people, which is countered by a strong call to trust God instead. Jeremiah declares, "The Lord is with me like a mighty warrior," so his persecutors will stumble and not prevail. Jesus directly commands, "Do not be afraid of those who kill the body but cannot kill the soul." In both, fear is redirected from human power to divine authority. The prophet and the disciples learn that the worst earthly harm is temporary; God's final deliverance is certain.

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God sees every secret threat and will bring justice.

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Third, both passages revolve from private anguish to public testimony. Jeremiah sings praise because "he rescues the life of the needy from the hands of the wicked." Jesus promises that whatever is whispered in darkness will be shouted from rooftops. Faith, therefore, is not secret or silent. Even when threats loom, Christians are called to acknowledge God openly. The parallel is distinctive: trust in God's rescue leads to bold confession and turns fear into witness.

For Christian life today, these passages insist that opposition to faith is normal, not a sign of failure. Whether through workplace ridicule, family rejection, or social pressure, Christians will face moments of "terror on every side." Jeremiah's example forbids despair; Jesus' words forbid silence. The modern disciple should neither seek persecution nor collapse under it, but rather recognize hostility as a context where God's warrior-like presence becomes visible.

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Resist fear by fixing your eyes on God's power and speak the truth boldly because your heavenly Father values you infinitely.

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Finally, the passages offer deep reassurance: God sees every secret threat and will bring justice. Jesus promises that even the hairs on the head are numbered, and Jeremiah proclaims that the Lord "examines the righteous." All plots are revealed, and all sincere confessions are remembered. Thus, the message for today is twofold: resist fear by fixing your eyes on God's power and speak the truth boldly because your heavenly Father values you infinitely. In a culture that rewards compromise, this ancient pair of passages calls Christians to undivided loyalty and calm courage. (*) 

Father Albertus Herwanta, O. Carm

Today we continue our liturgy for Sunday in Ordinary Time. As we are in Year A, we read the Gospel of Matthew. We can understand it in connection with the first reading. What can we meditate on from today's readings?

Salvation is a gift, but it calls for joyful acceptance and a changed life.

The first reading from Exodus reveals the foundation of divine mission: God's liberating action. He reminds Israel, "I bore you on eagles' wings and brought you to myself" (Exodus 19:4). This rescue from slavery is purely God's initiative, yet it demands a human response—listening to His voice and keeping His covenant. Israel's participation would transform them into a "kingdom of priests and a holy nation." Thus, even in the Old Testament, God's work invites human cooperation, not passive reception.

Saint Paul deepens this truth in Romans by showing the radical nature of divine love. Christ died for the ungodly, for sinners, and even for enemies (Romans 5:6-10). Human beings contributed nothing to their salvation; they were powerless and hostile. Yet God acted first, reconciling the world to Himself through Jesus' death. Paul's message is clear: salvation is a gift, but it calls for joyful acceptance and a changed life. Those who are justified will be saved through Christ's life, participating by living in that grace.

Matthew's Gospel brings this participation into sharp focus. Jesus sees the crowds as troubled and helpless, like sheep without a shepherd (Matthew 9:36). His compassion is the source of mission, yet He does not act alone. He summons His twelve disciples and imparts His authority over unclean spirits and every disease. By sending them out with specific instructions, Jesus models that human participation is not an afterthought but an integral part of His saving work. The disciples proclaim the Kingdom, heal the sick, and raise the dead—tasks that mirror Jesus' own ministry.

God has done everything, but He waits for our free response. We cannot earn salvation, but we can surely share it.

This pattern echoes creation itself, where God placed Adam in the garden "to work it and keep it" (Genesis 2:15). From the beginning, God's mission included human stewardship. Now, through Christ, that mission expands to the restoration of all creation. The disciples are not mere spectators but active coworkers in the harvest. Their participation is both a privilege and a responsibility, showing that divine mission does not bypass humanity but elevates it.

Given this biblical testimony, we must honestly ask: Have we actively participated in Jesus' work of salvation? Too often, we reduce salvation to personal belief or church attendance, forgetting the outward movement of compassion and healing. Active participation means seeing the harassed crowds around us—the lonely, the sick, the unjustly treated—and responding with concrete acts of mercy. It means using whatever authority or resources we have to bring the Kingdom near, just as the disciples did.

The challenge of today's readings is clear: God has done everything, but He waits for our free response. We cannot earn salvation, but we can surely share it. Let us examine our daily choices: Do we proclaim the Good News through our words and actions? Do we heal broken relationships? Do we cast out demons of hatred and despair? Active participation begins with small, faithful steps. The mission is divine, but the invitation is human—and it stands open to each of us today. (*) 

Father Albertus Herwanta, O. Carm

The Need for Sustenance in Everyone

Without food and drink, nobody can survive. These fundamental components influence our vitality, well-being, and longevity. We live longer when we consume a healthier diet. We choose our food carefully because we want to live long and healthy lives. But no matter how nourishing our physical nutrition is, it cannot prevent death. It indicates a critical issue: whereas our bodies need bread, our souls' hunger for something everlasting. Our need for eternal life cannot be satiated by worldly sustenance.

The Assurance of Everlasting Life

Our need for eternal life makes us special creatures. Eating worldly nourishment will not provide us with eternal life. We do need a new kind of sustenance, a spiritual nutrition that can only come from God. We are grateful to God for providing us with this sustenance for eternal life in the form of Jesus Christ, the bread of life, who descended from heaven.

Jesus says, "I am the living bread that came down from heaven," in John 6:51–58. The person who consumes this bread will live eternally. This bread is His flesh, given for the life of the world. Jesus maintains that a person lacks life until they consume His body and drink His blood. These phrases refer to a genuine, close unity with Him rather than just being symbolic of having faith.

"I am the living bread that came down from heaven"

For those who eat His flesh and blood, Jesus promises a certain reward. They will be resurrected on the last day and have eternal life. Furthermore, He promises that they will remain in Him, and He in them—a mutual, living connection. This is far more than remembering a historical figure. It is a vital, life-giving relationship where Christ dwells in the believer as surely as food becomes part of the body.

When we leave the Mass, we carry Christ within us, called to share what we have received.

How can we possibly eat Jesus' flesh and drink His blood? It is through receiving Holy Communion in the Eucharist with faith, which does not stop at the altar. To truly consume this spiritual food means to assimilate our entire lives with Christ. We are asked to emulate Christ and become "other Christs" as we have been given. It is selfless love, humility, and submission to the Father—even to death.

Jesus came to serve and offer His life to save many, not to be served. Therefore, when we take His body and blood, we commit to the same pattern of living. The Eucharist transforms the Christian from a mere taker into a giver. We share our resources, time, forgiveness, and love with others just as Christ shared His very self with us. The path to eternal life, then, becomes a daily process of receiving God's grace and then pouring it out for our neighbours.

The Eucharist as Our Main Sustenance

This Eucharist sustains us for our journey, heals our brokenness, and unites us with God and His Church. When we leave the Mass, we carry Christ within us, called to share what we have received. In the Eucharist, heaven meets earth, and Jesus Christ becomes our main sustenance. (*) 

Father Albertus Herwanta, O. Carm

The Church was founded, and a new way of life in God's mercy began, with the coming of the Holy Spirit at Pentecost. Pentecost serves as a reminder that Christianity is a way of living inspired by God's Spirit, rather than simply a set of beliefs.

The apostles, inspired by the Holy Spirit, begin speaking in different languages in the first reading from Acts 2:1–11. They proclaim God's amazing works to the crowd. This miracle demonstrates that human courage or eloquence is not the source of the ability to proclaim Jesus. The Spirit is the only source of that. The apostles hid from fear before Pentecost. They openly preach to the nations following Pentecost. Fearful hearts are only able to become fearless testimonies through the work of the Holy Spirit. Every proclamation of Christ, therefore, must rely on the Spirit's inspiration.

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Without the Spirit, our lips may speak the words, but our hearts remain distant from their true meaning.

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Saint Paul reinforces this truth in the second reading (1 Corinthians 12:3b-7, 12-13). He writes, "No one can say, 'Jesus is Lord's except by the Holy Spirit." These words cut through all human pretension. Confessing Jesus as Lord is not a mere formula or an intellectual agreement. It is a supernatural act enabled by the Spirit dwelling within us. The same Spirit gives a variety of gifts for the common good and unites us into one body. Without the Spirit, our lips may speak the words, but our hearts remain distant from their true meaning.

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No one can say, 'Jesus is Lord's except by the Holy Spirit."

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The Gospel from John 20:19-23 deepens this mystery further. The risen Jesus breathes on his disciples and says, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven." Here, the power to forgive sins is directly linked to the gift of the Spirit. Forgiveness is not a human achievement. It flows from the Spirit's work in the community of Christians. Just as the Spirit raised Jesus from the dead, the Spirit brings forgiveness that restores life. Only in the Spirit can we both receive God's mercy and extend it to others.

These scriptural truths lead to practical consequences for our daily lives. First, we need to renew our faith in the Holy Spirit. Many Christians live as if the Spirit were an afterthought. Pentecost calls us to recognize the Spirit as the principal agent of our salvation and sanctification. Second, we need to invoke the Holy Spirit daily. Simple prayers like "Come, Holy Spirit" open our hearts to divine guidance. We cannot live the Christian life on our own strength. We must consciously turn to the Spirit in every decision, trial, and act of service.

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Renew our faith, call on the Spirit every day, and never stop asking for forgiveness. Then, with the power of the Holy Spirit only, our lives will really become witnesses of the risen Lord.

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Finally, we need to ask continuously for forgiveness. Sin blocks the Spirit's action. Frequent confession and humble repentance clear the path for the Spirit to fill us more abundantly. The Holy Spirit comes when we empty ourselves of pride and sin. Let's embrace these three practices this Pentecost: renew our faith, call on the Spirit every day, and never stop asking for forgiveness. Then, with the power of the Holy Spirit only, our lives will really become witnesses of the risen Lord. (*) 

Father Albertus Herwanta, O. Carm

The Christian community exists as the fruit of obedience to Jesus' command. In Acts 1:7 and Matthew 28:19, the risen Lord instructs his disciples to go and make disciples of all nations. This was not a suggestion but a direct order. The Church was born not from human enthusiasm alone but from the deliberate, faithful response of those who heard Christ's voice and chose to obey. Without that initial act of surrender, there would be no gospel proclamation, no mission, and no community of Christians as we know it today.

We owe deep gratitude to those who first listened and obeyed. The apostles and early disciples left their homes, faced persecution, and travelled unknown roads to proclaim the Good News of Jesus Christ. They did not wait until conditions were perfect. They did not negotiate with the command. They simply went because the Lord had spoken. Their obedience, often costly and misunderstood, laid the foundation for everything that followed. We stand on their shoulders.

If they had not obeyed, there would be no Catholic Church, as we see and experience now. This is not an exaggeration but a simple historical and spiritual truth. The Church is not primarily an institution built by human strategy. It is the living result of men and women who said "yes" to God's mission. Every Eucharist, every baptism, every act of charity in the Church's name traces back to that original moment of trust. Obedience is not an optional virtue for a few heroes—it is the very soil in which the Church grows.

We must remember that the Church's success is not merely human achievement. It is the work of the Holy Spirit and the fruit of obedience from all of Jesus' disciples.

The fact that the Church has carried its mission so well and so successfully should encourage all Christians to continue this work now and in the future. Certainly, there are socio-cultural challenges: indifference, hostility, secularism, and internal divisions. These can obstruct the mission. But the history of the Church proves that obstacles do not stop obedience. The same Spirit who guided Paul guides us today. What has already been reached is not a reason to rest, but a reason to press forward with confidence.

We must remember that the Church's success is not merely human achievement. It is the work of the Holy Spirit and the fruit of obedience from all of Jesus' disciples. No amount of talent or human ability can replace a surrendered heart. The Spirit empowers, but He does not force. He waits for our willing response. When we obey—even in small, hidden ways—the Spirit multiplies that obedience beyond what we can see. The mission advances not through power or spectacle but through faithful steps following the Lord.

As we reflect on it, we need to learn from the Fathers of the Church. They understood mission not as one activity among many but as the very expression of love for Christ. As Augustine, John Chrysostom, and Gregory the Great wrote, to know the gospel is to share it. Obedience and mission cannot be separated. Their writings call us back to the same simple, radical trust: listen to the Master, do what He says, and leave the results to Him. That is the fruit of obedience—and it remains ripe for harvest today. Are we ready to obey and carry our Lord's mission here and now? (*) 

Father Albertus Herwanta, O. Carm

In the very beginning, God, driven by perfect love, brought all of creation into existence. Among all that He made, human beings held a special place, for He created them in His own image, breathing life and dignity into their very being. This act was an overflow of divine love, establishing a relationship between the Creator and His children.

Humanity was made to know, love, and serve God forever. Yet this beautiful beginning was soon fractured by human choice, as the first man and woman turned away from God's command and fell into sin, losing their innocence and the intimate union with their Creator that had been their original gift.

Despite this devastating fall, God did not abandon His creation to despair. Out of the same love, He immediately promised a Redeemer—one who would crush the power of sin and restore what had been lost.

This promise declared that a woman would bear a child who would bring salvation to all nations. God's love proved stronger than human failure. He sets a plan of rescue and guides history toward the moment when the Redeemer would finally appear.

The Old Testament pointed forward to this coming Savior, born not of human merit but of divine mercy. When the fullness of time had come, that promised Redeemer arrived in the person of Jesus Christ. Through His life, death, and resurrection, Jesus accomplished the mission to save humanity from sin and open the gates of eternal life. He took upon Himself the punishment we deserved, and by His wounds, we are healed.

Jesus did not leave His followers alone after completing His work on earth. Before ascending to the Father, He made another promise—to send the Holy Spirit, the Helper, who would dwell within believers and guide them into all truth. This Spirit would remind them of everything Jesus had taught and empower them to live faithfully and lead them step by step toward eternal life with God.

The Gospel passage we hear today, taken from John 14:15–21, reveals the beautiful harmony of this divine plan. Here, Jesus speaks directly to His disciples, assuring them that even though He is about to leave their sight, He will not leave them as orphans. He promises to ask the Father, who will grant them another Advocate—the Spirit of truth.

This passage shows how the Creator, the Redeemer, and the Helper work seamlessly together. The Father creates and sustains; the Son redeems and restores; the Holy Spirit guides and comforts. These three divine individuals act as one, united in purpose and love for every human soul.

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We have a Creator who never abandons us, a Redeemer who gave everything for us, and a Helper who guides us home.

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Thus, from Genesis to the closing promises of the Gospels, we see one consistent message: God's relentless love for humanity. The fall into sin did not change. The promise of a redeemer proved His patience; the coming of Jesus fulfilled His justice and mercy; and the gift of the Holy Spirit guarantees His ongoing presence. The Trinity is not a remote doctrine but the very heartbeat of salvation.

We have a Creator who never abandons us, a Redeemer who gave everything for us, and a Helper who guides us home. To this God—Father, Son, and Holy Spirit—be all glory now and forevermore. (*) 

Father Albertus Herwanta, O. Carm

Last Sunday, the Lord Jesus declared that He is both the shepherd of the sheep and the gate for His sheep. Through this double image, He guaranteed the salvation of all who enter through Him.

This Sunday, Jesus reaffirms that promise by assuring His followers that He is going to prepare a place for them in His Father's house. These two teachings form the context for a deeper reflection on the nature of Christian communities.

While reading and meditating on today's Scripture passages, I discovered two distinct yet interconnected pictures of Christian community. The first appears in the early church described in the Acts of the Apostles. It was a living, growing fellowship that faced real challenges in caring for all its members equally. When some widows were neglected in the daily distribution of food, the apostles acknowledged the problem. Then, they sought a practical solution: they chose seven men of outstanding reputation, full of the Spirit and wisdom, to oversee the service.

This community was not perfect, but it was authentic. It struggled, learned, and matured. It was becoming a true Christian community—one where love translates into action and where leadership serves rather than dominates.

The second community is the one Jesus is now preparing. He did not leave His disciples to abandon them. On the contrary, his departure is an act of preparation. He is building an eternal Christian community where no one lacks anything.

Hunger, loneliness, injustice, and grief will not exist there. With Jesus and God the Father, everyone will dwell in perfect and eternal joy. This community has already attained full perfection. It is the answer to every longing of the human heart. No one is neglected; no need goes unmet. The Lord God has finally and fully satisfied His people.

These two communities are not separate or contradictory. They are deeply related. The first community—the church on earth—serves as a preparation for entering the second. Every act of kindness, every effort to include the forgotten, and every decision to serve with wisdom and the Spirit are steps toward that eternal fellowship. Meanwhile, the second community stands as the goal and highest aspiration for the members of the first community. The second community provides daily challenges with purpose, direction, and hope, helping individuals grow in their faith and strengthen their relationships with one another.

Knowing that a perfect community awaits them, Christians are encouraged to build imperfect but genuine communities in the present.

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Do we notice and address the neglect of others? Do we serve others with love and humility? Do we act in a way that is influenced by our search for perfection in the second, perfect community?

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Every Christian is invited to enter that second, perfect community. But the path to the second, perfect community leads through the first, imperfect community. The answer to this question lies in how we treat one another today. Do we notice and address the neglect of others? Do we serve others with love and humility? Do we act in a way that is influenced by our search for perfection in the second, perfect community?

All Christians must honestly respond to these important questions. The love of Christ, who becomes both the front gate and destination, unites the two communities. (*) 

Father Albertus Herwanta, O. Carm

Last Sunday, we read about two disciples walking to Emmaus (Luke 24:13-35). The passage tells us that the Risen Lord accompanies His disciples in their journey of faith. He opens the Scriptures to them, and their hearts burn within them.

Today, we read a passage from John's Gospel that continues this theme of divine accompaniment and access to salvation. In John 10:1–10, Jesus offers two powerful images of His relationship with His disciples: the Good Shepherd and the Gate. Though distinct, these titles work together to reveal the depth of His saving mission.

Unlike a hired hand who flees at danger, the Good Shepherd knows each sheep by name and lays down His life for them. This title emphasizes care, intimacy, and sacrifice. The sheep trust His voice because He genuinely seeks their well-being, not personal gain. As the Emmaus road reminds us, Jesus walks alongside the confused and the hurting—exactly what a shepherd does.

Before calling Himself the Shepherd, Jesus declares, "I am the Gate for the sheep." In ancient sheepfolds, the shepherd often slept across the entrance, becoming the literal door. As the Gate, Jesus controls access to safety and pasture—no one enters the fold except through Him. This image complements the Emmaus story: the disciples recognized Jesus only when He broke bread, showing that He alone opens the door to true understanding.

The "Good Shepherd" highlights Jesus' divine love and protective authority. He is not merely a moral teacher but the One who actively rescues, heals, and leads. His goodness is proven by His death and resurrection, defeating the "thieves and robbers" (false leaders) who harm the flock. Unlike the world's leaders, He does not abandon His own when wolves appear.

The Gate signifies exclusive salvation and abundant life. Jesus is not one option among many; He is the single entrance into God's kingdom. Those who enter through Him find freedom, nourishment, and purpose. The Gate also implies judgment: those who climb in by other means are thieves. This exclusivity is not narrowness but faithfulness—just as the Emmaus road led only to Emmaus, Christ alone leads to the Father.

As the Gate, Jesus offers access; as the Good Shepherd, He offers relationship. The Gate secures the sheep from predators; the Shepherd leads them to green pastures. Together, they show that Christ is both the way to safety and the companion on the journey. You cannot have one without the other: the Gate without the Shepherd would be cold, and the Shepherd without the Gate would be ineffective.

The Relevance of the teaching

We are called to listen to Christ's voice above all others—rejecting fear, false teaching, and selfish ambition. Recognizing Jesus as the Gate means trusting Him alone for forgiveness and eternal life. Embracing Him as the Shepherd brings daily guidance, comfort in trials, and the courage to serve others sacrificially. Like the Emmaus disciples, we learn to recognize His presence in Scripture and in the breaking of bread.

In a world fragmented by competing ideologies and "voices," Jesus offers a unifying identity as sheep under one true Shepherd. His model challenges worldly power structures: leadership is not domination but self-giving love. The image of the Gate counters religious pluralism with humble, loving conviction. The world needs not more gates but the one Gate who also walks the road with us.

Jesus, the Good Shepherd and the Gate, invites every person to enter, follow, and live abundantly. Those who accept find not only safety but also a life of meaning, marked by His voice and His sacrifice. Just as the Risen Lord accompanied the two disciples on the road to Emmaus, He continues to guide and protect His flock today. This is the heart of the Gospel—accessible, secure, and eternally good. (*). 

Father Albertus Herwanta, O. Carm

During the Easter season, we, in a very specific way, continue celebrating the mystery of the Lord's resurrection. Last Sunday, we read John 20:19-31, where Jesus met Thomas and showed him his wounds. The Gospel passage culminates in Thomas' strong faith in Jesus when he said to Jesus, "My Lord and my God" (John 20:28). Today, we read a different story about Jesus' appearance to his disciples.

The story of the disciples on the road to Emmaus (Luke 24:13–35) is not just a resurrection narrative; it is a model of the Eucharist. The account naturally divides into two major parts: the conversation on the road and the breaking of bread at the table.

These two parts directly mirror the two main sections of the Mass: the Liturgy of the Word and the Liturgy of the Eucharist.

In the first part, Jesus walks alongside two discouraged disciples leaving Jerusalem. He listens to their confusion and sorrow over his crucifixion. Then, beginning with Moses and all the prophets, Jesus explains everything written about Himself in the Scriptures.

This is the Liturgy of the Word in miniature: the Word of God is proclaimed, interpreted, and applied to the present situation. Their hearts burn within them as Jesus speaks, showing that authentic scriptural teaching kindles faith and hope.

The purpose of the Liturgy of the Word is not simply the transmission of information but transformation — hearts set on fire for Christ.

The second part takes place at supper. As Jesus takes bread, blesses it, breaks it, and offers it to them, their eyes are opened, and they recognize Him. Then He vanishes.

This moment is the Liturgy of the Eucharist. The action of taking bread, blessing, breaking, and giving is similar to the action Jesus performed at the Last Supper. Here, the Word made flesh, who spoke through Scripture, now gives Himself as spiritual food. Recognition happens not through teaching alone but through the sacramental act. The disciples do not simply understand Jesus; they receive Him.

Crucially, the two parts are not separate. The proclamation of the Word is fulfilled in the breaking of the bread. The same Jesus who interprets the Scriptures is the One given in the Eucharist.

The table of the Word leads directly to the table of the Bread. Without the Word, the Eucharist risks becoming an empty ritual; without the Eucharist, the Word remains unfinished teaching. Together, they form one single act of celebration.

For the Third Sunday of Easter, this Gospel invites every Christian to see the Mass as the Emmaus encounter. We come discouraged, confused, or distracted. We listen to Scripture, and our hearts burn within us. Then we go to the altar, where Christ breaks the bread, and our eyes are opened.

The journey from the road to the table is the journey of every Eucharist. The face of the Eucharistic celebration is always Christ: teaching on the road, giving Himself in the bread.

We leave, like the disciples, with burning hearts to share what we have seen and heard. (*) 

Father Albertus Herwanta, O. Carm

Today's reading, especially the second and the gospel, speaks about seeing and believing. The relationship between seeing and believing is central to Christian faith, yet Scripture consistently inverts the world's assumption that "seeing is believing." The difference between the two is between empirical proof and trusting relationships.

The Scriptural Order: Faith Without Sight

1 Peter 1:8 directly addresses the Christians who have never seen Christ physically: "Although you have never seen Him, you love Him, and without seeing, you now believe in Him." The Greek text uses perfect participles—"not having seen" and "not seeing now"—emphasizing a continuing condition of sensory absence that does not hinder genuine faith. Peter acknowledges that these believers experience "inexpressible and glorious joy" precisely because their faith works without visual confirmation.

In John 20:29, Jesus reinforces it: "Blessed are those who have not seen and yet have come to believe." Thomas demanded physical proof—to see and touch the wounds—and Jesus granted it but pronounced a greater blessing on those who believe without such evidence. This suggests that faith based solely on sight is actually weaker, not stronger.

Does Faith Require Seeing?

Faith, by definition, concerns the unseen. Hebrews 11:1 declares that faith is, "the assurance of things hoped for, the conviction of things not seen." The person who saw Jesus physically in the Gospels could still walk away sad, like the rich young ruler. Physical sight guarantees nothing. Conversely, millions who never witnessed the resurrection have loved Christ passionately.

Does Seeing Guarantee Belief?

The Pharisees saw Jesus' miracles firsthand yet rejected Him. Judas witnessed everything and still betrayed Him. Seeing provides evidence, but belief requires a volitional response of trust that no amount of physical proof can compel.

The Church Fathers Teach

For the Church Fathers, seeing and believing are not opposites but different modes of knowing—one earthly and temporary, the other spiritual and eternal.

Saint John Chrysostom explains that Thomas was not rebuked for wanting evidence but for delaying belief until he saw. Chrysostom notes that Christ allowed the touch not to satisfy doubt but to heal unbelief, teaching that future believers would be more blessed because their faith relies on testimony, not senses.

Saint Augustine deepens it: the bodily eye sees flesh; the heart's eye sees truth. He writes that Thomas "saw and touched the man but confessed to God, the One he did not see nor touch." Physical sight saw wounds; faith saw divinity. Thus, seeing does not guarantee belief, nor does the absence of sight prevent it.

Conclusion

Seeing and believing operate in different realms. Sight belongs to the body; faith belongs to the heart. One does not produce the other necessarily. True faith does not require sight beforehand, and sight does not guarantee belief afterward. The blessed ones are those who, like the first Christian generations, trust the unseen Christ based on trustworthy testimony. And by believing, they truly see.

We are also blessed because we believe, although we live two thousand years after Jesus appeared to His disciples and do not see Jesus. (*)

Father Albertus Herwanta, O. Carm

On Easter, we celebrate the resurrection of our Lord Jesus Christ. This is the center and foundation of Christian life. No resurrection, no Christian life. What does resurrection mean? Is it similar to "Back to Life" or "Revival"? Which one is more important for us? Do we need to understand the difference between the two?

The difference between a resurrection (what happened to Jesus) and a revival (what happened to Lazarus and the widow's son at Naim) is not merely a matter of vocabulary—it is the very heart of Christian hope.

Revival: Return to Mortal Life

When Jesus raised Lazarus (John 11) and the young man of Naim (Luke 7), He restored them to their former, earthly existence. They returned with the same frail, elderly bodies, still vulnerable to illness, exhaustion, and death. Lazarus would perish once more. These were indications of Jesus' power over death and marvels of divine compassion and might, but they were just short-term gains rather than lasting triumphs. Then, what is the resurrection?

Resurrection: Salvation to Immortal Life

The resurrection of Jesus was essentially different. He did not return to his previous life. He emerged with a glorified, immortal body that could never die again—a body that could pass through locked doors yet be touched, that could eat yet transcend natural limits. Christ's resurrection was a once-for-all historical event that conquered death itself, not just a single instance of it. As Paul writes, "Christ being raised from the dead will never die again; death no longer has dominion over him" (Romans 6:9).

Why the Resurrection Is More Important for Christians

1. It validates Christ's identity—The resurrection proves Jesus is the Son of God (Romans 1:4). Revivals show a prophet's power; the resurrection shows the Lord of life.
2. It secures our justification—Paul insists that if Christ has not been raised, our faith is futile, and we are still in our sins (1 Corinthians 15:17). The revivals of Lazarus and others did not atone for sin.
3. It is the pattern for our future—Christians do not hope merely to be revived back to this aging world. We hope to share in Jesus' resurrection: a new, imperishable body in a new creation (1 Corinthians 15:42–44). Lazarus' raising foreshadows it, but Christ's resurrection guarantees it.

Spiritual Message

Revivals say, "Death is not final for this person—yet." The resurrection says, "Death itself is finished for all who are in Christ." On Easter, we celebrate not just a miracle but a metamorphosis. Because Jesus rose, death becomes a doorway, not a wall.

The Christian faith does not promise a second round of this tired life; it promises a new, eternal life in which "death shall be no more" (Revelation 21:4). That is why the resurrection is the cornerstone—without it, there is no Christianity, only a memory of marvels. With it, there is hope that transcends every grave.

Therefore, on Easter we celebrate resurrection and not just revival. When we die together with Jesus, we will live eternally together with Him. This is a real and strong hope that inspires and motivates our lives. (*)