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General, Homilies, Homily, Soul Food

Memorial of Saint Paul Miki and Companions, Martyrs

Memorial of Saint Paul Miki and Companions, Martyrs Homily delivered by Fr. John Chong, SJ Today we commemorate the Twenty-Six Martyrs of Japan. When persecution began in January 1597, twenty-four people six foreigners, fifteen Japanese Franciscans, and three Jesuits-were forced to march from Kyoto through various regions all the way to Nagasaki (850 km). The intention was to warn the people that this would be the fate of anyone who believed in Catholicism. Along the way, there were two companions. When officials asked them whether they were Catholics and they answered that they were, they too were added to the procession, bringing the total to twenty-six. On February 5, 1597, they were crucified on a hill overlooking the city of Nagasaki, where Catholicism had been most flourishing. In Japan, February 5 is observed as the feast of the martyrs. However, in the General Roman Calendar, since it coincides with the memorial of Saint Agatha, their feast is celebrated on February 6. As we offer this Mass, let us honor the faith of the martyrs who gave their lives for their belief. With gratitude for our own faith, let us renew our commitment to live it more faithfully. In Shusaku Endo’s novel “Silence”, various methods of torture are described. Victims were branded with hot irons, their limbs were cut off with saws, and boiling water from sulfur springs was poured over their bodies. Some were put to death by crucifixion, as the Twenty-Six Martyrs were, while others were tied to crosses set up along the seashore, where they drowned when the tide came in. One particularly brutal method of torture, known as ana-tsurushi, involved binding the entire body with ropes and suspending the person upside down in a pit. A small hole was made in the forehead or temple so that blood would drip out slowly, causing death over time. During this period of persecution, many believers fled to the Philippines or Macao, while others went into hiding in various parts of Japan, concealing their faith as they struggled to survive. The Christians who lived in hiding were called Hidden Christians, or Kakure Kirishitan. For nearly two hundred years, they preserved the faith handed down from their parents, holding on to it in hope and waiting for the day when freedom would be restored. About three hours by ferry from Nagasaki lie the Goto Islands. They are breathtakingly beautiful. To think that such a tragic history unfolded in a place of such beauty reminds us of the deep irony of human life. On the Goto Islands, there are fifty mission stations. From just one of these parishes, it is said that two bishops and an entire busload of priests and sisters have emerged. At last, in 1865, the Japanese government permitted religious freedom in order to engage in trade with Western nations. When Missionaries with white beards appeared in Nagasaki, the people recognized them. Just as they had been told by their ancestors, they asked three questions: Do you honor the Blessed Virgin Mary? Do you marry? Do you follow the liturgical calendar? When the answer to all three questions was “Yes,” they declared, “Our hears are the same as yours, Father.” They then asked where the statue of the Blessed Virgin was. When they were led to her statue, they knelt down and prayed, it was the moment when the chains of two hundred years were finally broken. Now it is our turn. We are living in a world very different from theirs. What, then, can we learn from the martyrs? I have reflected on three points. First, the martyrs make it unmistakably clear that our faith is not a hobby or a mere decoration of life. They testify that faith can be a value so serious that it is worth one’s very life. Do you agree with this? Giving a testimony for justice and right, it means death as shown in today’s Gospel. Let us ask ourselves honestly. Second, the martyrs died not only to defend their faith, but also to uphold human dignity and the value of conscience. Human conscience is an inviolable domain. By laying down their lives, the martyrs bore witness to the truth that every human person possesses the freedom of conscience. Again, we find a good example in St. John, the Baptist. Third, The martyrs bore witness to their love for God and neighbor even in the face of persecution. They were in a situation where there was no other choice. Their fundamental motivation was not a hatred of the world or of life, but a profound love for God, for others, for life itself, for conscience, and for human dignity. Likewise, if we love God, our neighbors, and life, and respect conscience and human dignity in our daily lives, we live in unity with the martyrs. Let us, today. give thanks to the martyrs and strive to put love into practice in our own lives.

Features, General, Homilies, Homily, Soul Food, Updates

Cracks of Beauty

Cracks of Beauty Homily delivered by Fr Arnel Aquino, SJ on the Launching Mass for the Cenacle Bicentenary Celebration             Our dear Cenacle sisters have carefully chosen the theme of earthen vessels for their 200th anniversary. When we think of earthen vessels, we straightaway think of Jeremiah & his very comforting metaphor of God as a potter, & we, the vessels that emerge from ugly, formless lumps of clay in God’s masterful hands. But as it happens, clay pots that we are, we get knocked over & fall & break. This is where Kintsugi comes in as an accompanying theme the sisters have chosen for their anniversary: the Japanese art of repairing broken vessels, but in a very distinct way. Once upon a time, a Japanese shogun accidentally broke his favorite ceramic tea bowl from China. He sent it back to China to be restored. But the bowl came back like Frankenstein; the shards hideously stapled together by crude metal braces. Disgusted, the shogun asked his craftsmen to do something, anything, and bring his poor mangkok back to its native perfection. So, they unstapled the broken pieces & stuck them back together w/ lacquer blended w/ powdered gold. Gold gave the lacquer durability for hold and a glimmer beautiful to behold. The shogun’s craftsmen did not even try to hide the cracks, no. They still very well ran up, down, & around the restored mangkok. But how the cracks shimmered now in gentle magnificence! By the way, the first sight of a kinstsugied vessel can be quite jarring. The gold just jumps right at you. But stay with it for a while and you realize, “Ah, the breaks are actually beautiful.” Stay a little bit more & you realize, “Ah, the cracks recite the poetry.” Stay a little bit longer still and you realize, “Ah, brokenness is not hidden. It is humbly honored.” A precious blessing we’ve received from God is the faithful accompaniment of our Cenacle sisters. As the Divine Potter shapes & reshapes our awkward, lumpy selves in his firm, gentle hands, a Cenacle sister has been there to help keep the potter’s wheel turning. And every time life knocks us over & we fall & we break, a Cenacle sister has helped us pick up the broken pieces of ourselves, so we can together offer them back for the Divine Craftsman to do kintsugi on us.  For when we needed someone to get us to somewhere we can pull our life together, a Cenacle sister was there to walk us through a spirituality. When we were beside ourselves w/ joy & wanted to celebrate how life was turning out, a Cenacle sister was there for a quiet gratitude recollection. When we kept waking up from nightmares after a breakup, a separation, an abuse, a Cenacle sister was there to paramedic us through deep, long, existential breaths of prayer. When we felt ganged up on & pushed against the wall at work, or in our community, or by our very own family, a Cenacle sister was there to open up a space for our tears & our pain, then, to remind us that in God’s eyes, we have always been enough. And when we were the ones who were desperate to control others, when we were the ones hurtful in our dominance, when we did unto others what we precisely suffered through ourselves, a Cenacle sister was also there for the gentle scolding. Our Cenacle sisters tirelessly teach that we need to cooperate with God in shaping & reshaping us into vessels of grace. But they never want us to forget that God was only too happy to create someone other to Godself, different from Godself, fragile, yes, but lovely, intricate, beautiful. The Cenacle sisters taught us to say, “Maganda ako! Magaling ako!” But when we’re knocked over, and we fall, & we break, the sisters help us admit our own carelessness, our mindlessness, our refusal to be still, and to let God be the God, ‘yun bang mga ambag natin sa sarili nating pagkabasag. But they’re there to pick up the shards w/ us & offer them to God, so God can do what God does best to broken humanity, divine kintsugi. Why are our dear Cenacle sisters able to do all this, sisters & brothers? Because like us, they are vessels themselves, far from flawless. May mga galos din sila. Nasugatan, nagpasa sa mga kalmot at suntok ng buhay. Sure, they’ve seen through much filling with God’s grace. Pero nauubos din sila. Hindi lang natin nalalaman. Tahimik lang. Because even if God lines their brokenness in gold, sisters & brothers, our sisters know they should never wear their tragedies like medals & play the victim. Rather, they integrate their brokenness into their wholeness precisely by helping us do the very same. But not crying out, not shouting, not making their voices heard in the streets. That’s kintsugi right there. Brokenness accepted & restored, but unhidden & part of the overall design. In that first ever cenacle where Jesus ate his last ever meal w/ his friends, he must’ve felt utterly broken-hearted. He knew his enemies would soon splinter him & take him down. Sa lahat ng kabutihang ginawa niya, siya pa rin ang masama. Sa lahat pagbubuo niya sa mga nabiyak at nabasag, siya pa rin ang bibiyakin at babasagin ng mga nagkukunwaring matuwid, buo, at walang kalamat-lamat. So, what did Jesus do? He broke the bread that was his body & poured out the wine that was his blood. The heart of kintsugi. To be life-giving to others by being broken into many pieces. To forgive & be forgiven by being emptied out. Whenever we celebrate the Last Supper in the upper room at every mass, sisters & brothers, we are to ever remember: Jesus binds our brokenness with his own. Yaman din lamang at bungi-bungi na tayo, ang gamit niyang pambuo ay ang pira-piraso na rin niyang katauhan. At ang kanyang panghinang? His never-fading, never-failing, intricate, luminous love. Dear Cenacle Sisters, congratulations on your 200th anniversary of existence in the world. Thank you again &

Features, General, Homilies, Homily, Soul Food, Updates

Hush

Hush Homily delivered by Fr. Jose Ramon (Jett) Villarin, SJ Christmas Eve Mass 2025 There is no noise in space. The light of a star is quiet. The quiet belies the immense power of atoms firing of in a nuclear furnace. We tend to link light with sound, as with lightning and thunder, or even a firecracker. But the light of a star, like sunlight, is silent. The sound of Christmas is like that of starlight, streaming through the dark, steadfast yet silent, laden with power. Of course there are other sounds that accompany Christmas. We know these all too well. These are the sounds of gifts being opened, carols being sung, the laughter of children, the table chitchat of grownups. And yes there is the sound of Jose Mari Chan as early as September, singing Christmas in our hearts. But the real sound of Christmas is like the silent light of a star. We can catch it in the dark. We only need to hush all the hurry to listen to it “truly in our hearts”. And so tonight, for a few moments here at our vigil, we will be quiet. We will set the other sounds aside to listen to the sound of Christmas, the sound of God coming into our world. The sound of Christmas is the sound of Jesus, the Word of God. His is the sound of God who “will not wrangle or cry aloud, nor will anyone hear his voice in the streets. He will not break a bruised reed or quench a smoldering wick until he brings justice to victory.” (Mt 12:19-20) And so we shall befriend silence to listen to the sound of Christmas. That means dialing down the chatter and turning away from the noisy lights of our little screens. Those little screens are the shining lights of the attention economy. Money competes for our attention. And so our attention is fractured by relentless noise, images, words, and never ending scrolls of sensory delights that assault us from all over. To listen to the sound of Christmas, we need to welcome silence into our lives. That means cutting down on our quarrelsome ways and refraining from having the last word. There are no words when we are before mystery, before something truly wondrous and ineffable. In the presence of the deeply joyful or sorrowful or glorious, we fumble with words because words are not enough or words are just too much. When we mourn those who are no longer with us this Christmas, when we are going through unspeakable pain, we are quiet; to those we have loved and lost, we over a moment of silence.  Silence can be a fearful thing. We equate silence with nothing, and sound with something. We connect silence with death; and sound with things that are alive. We can be as afraid of silence as we are of nothing. But silence is not nothing. The quiet light of a star is not nothing. Silence is not the absence of life but the fullness of presence. It is the space we hollow out inside us to let the holy come in. True silence is presence, the quiet of hope, the stillness of faithful waiting. It is silence that settles us down. When we unplug, when we let go of the headphones and microphones, we are met with silence. When we go to a chapel and learn to pray again, silence. Even when we are quiet, we can saturate silence with white noise, i.e. with a lot of background hissing and rewinding and regretting. Let silence just help us relish and rest and breathe. We need silence to know the value of words. Words are plentiful. You don’t need to be an economist to know that when something is plentiful, it becomes cheap. Salitang mura. Words can be weapons sharp enough to cut people down. There is a di8erence between being talked at and talked to. We cannot understand each other when there is a lot of talking at, not much talking to, much less listening to and listening for one another. If words can hurt, words can also heal and rebuild and reconnect us to each other. Simple words really. Words like “thank you, forgive me, sorry, I love you, I forgive you”. The writer Pico Iyer has this to say about words: “We all know how treacherous are words, and how often we use them to paper over embarrassment, or emptiness, or fear of the larger spaces that silence brings. “Words, words, words” commit us to positions we do not really hold, the imperatives of chatter; words are what we use for lies, false promises and gossip. We babble with strangers; with intimates we can be silent…. In love, we are speechless; in awe, we say, words fail us.” This Christmas, amid the merriment, let us listen to the quiet light of Bethlehem’s star, streaming into our night, laden with power. This is the sound of Christmas, the sound of God fulfilling his promise. It is the sound of Jesus, the Word of God, breaking the silence, speaking to our worry and fear, telling us we will never be alone, assuring us how much we are loved. Jose Ramon T Villarin SJChristmas Eve Mass at the Cenacle 24 December 2025

Homilies, Homily, Soul Food

The Rich Man and Lazarus

The Rich Man and Lazarus Brothers and sisters, tonight we celebrate the 26th Sunday in Ordinary Time. The Church also dedicates this Sunday to seafarers and migrants. Today, this Saturday, is also the birthday of Saint Alphonsus, the founder of the Redemptorists, and the anniversary of the Province of Cebu, which in the future will become the Province of the Philippines. Maybe tonight is also our last Mass together, as a batch, for tomorrow we will be dispersed to our respective ministry. We are so grateful for the past two weeks, especially to our facilitators, because we have learned so much- from the elements of faith, to religious experience, and from religious experience to discernment. And from discernment to being aware of AI, and from AI to the need of supervision. All of these are very important and must be considered in spiritual direction. Through these, I have come to appreciate even more the art of listening, not only the importance of listening to someone, but also of listening to oneself, and of discovering together what God is telling us, to see what God is doing in our lives, self-awareness as sometimes call it, because all of these come from our desire to be with God and to follow his will. For me, this is a daunting task. In the ministry of spiritual direction, as we have already heard, we cannot separate our very selves from the ministry. As much as we ask the person to see God in their life, so much more are we called to see God in our own personal life. We are supposed to see God first, before we can help others see Him in theirs. We cannot split our being from what we are doing. We cannot pan for gold unless we know what gold is. Only then can we truly journey with the person that we accompany. This is our calling: to journey with others. In today’s Gospel, we hear the story of Lazarus. Jesus tells the story of the rich man and Lazarus. The rich man lived in comfort, eating and drinking every day. Just outside his gate lay poor Lazarus, hungry and covered with sores. Dogs even came to lick his wounds. But the rich man never cared and was never bothered. He was indifferent. He never had the intention, or even the willingness, to help, to touch the wounds of Lazarus, much less to listen to Lazarus. In other words, for him it was none of his business. But for us, especially us religious and priest, it is our business: to feel what others feel and to see what others see. If we truly love one another, we cannot remain indifferent. We are called to be neighbors to everyone especially the poor. I hope we can also offer spiritual direction to poor people. This means taking responsibility for the needs of others and being able to listen to the silent plea of their hearts, to their deep desire to connect with God. I remember an experience from my childhood. There was a little girl in our neighborhood left alone by her parents. My aunt noticed that it was already lunchtime and the parents had not returned. The child simply stayed in their house, in their veranda, waiting. It was getting late, maybe around 2PM, and my aunt was sure she was hungry. So my aunt called the child into our home and offered her food. I will never forget that girl, on how she devoured her food. Though shy, as obviously as she was, she ate it all the food my aunt offered to her.  She was able to escape hunger that day because of my aunt’s simple act of care and kindness. My aunt didn’t preach, she didn’t explain anything to me, but her actions pointed me towards God. And that is what Jesus is asking of us: to see, to feel, and to act. Even small gestures of concern can save someone from pain, hunger or loneliness. So, it is good to reflect on these brothers and sisters. How are we as neighbors to our fellow human beings? Do we help them? Are we always available to them? Do we share our precious time with them? Human as we are, we know that we cannot perfectly give ourselves to others. But God continues to challenge us: it is by giving that we receive; it is by offering ourselves that we experience perfect love just like the song we sang yesterday. I was a little sentimental yesterday when we sang that song. It was my aunt’s favorite song. She often sang it when I was a child, which is why I’m so familiar with it. As we continue this Holy Eucharist, let us pray for hearts that listen, hearts that hear the quiet cries of those around us and the gentle voice of God within us. As mentioned in our morning prayer, spiritual direction doesn’t end here. It is a continual process of learning, listening, and discernment as we seek God in the algorithm of our soul. Amen. Homily delivered by Fr Ritchie Cuaton, CSrRAnticipated 26th Sunday in Ordinary Time27 September 2025Holy Family Retreat House, Busay, Cebu

Homilies, Homily, Soul Food

To Die To Self

TO DIE TO SELF Homily delivered by Fr. Miguel Gaspe, CSsr on the Feast of Saint Thérèse Couderc, co-founder of Cenacle SistersHoly Family Redemptorist Retreat House, Busay, Cebu City26 September 2025 A common thread in the stories of most religious founders in the history of the Church is their shared religious experience.   It can be experienced through immense joy and gladness. Yet, we also know that even in times of trial and challenge, God’s presence can still be felt. When Therese Couderc was forced to resign from various positions in the Congregation due to false accusations against her, she saw this as an opportunity to hold to her faith and trust in God. It is in these encounters of “deaths” that she was raised to “life”. From this experience, she made the most of it as an opportunity for personal growth and in the mission she was called to serve. “A grain of wheat that falls to the earth must die to bear fruit.” This is a profound example that Jesus uses to help his disciples understand what it means to follow him. One has to die to self. What does it mean to die to oneself? To die to self is the ability to delve deeper into one’s being, confronting one’s own strengths and weaknesses, while allowing God to penetrate the heart and mind. From this movement, a renewed self emerges, putting behind perspectives that are no longer helpful in our journey. A renewed self that nourishes life around him. In the past few days in the workshop, we have been taught about the skills required in conducting spiritual direction (SD). However, as we progressed, what we were taught was not only the “hows” of doing SD, but also the “being” of becoming a spiritual director. Later, we realize that to grow in the spiritual life is an experience of a never-ending cycle of discovery, reflection, and surrender. One has to surrender, has to encounter death if one desires to live life to the fullest.  May the spirit of our holy founders and confreres continue to inspire us in the work of bringing all people closer to God. Amen.

Homilies, Homily, Soul Food

Me Save

Me Save My friend JM is the only person I know whose full name is “JM.” His dad named him Joseph Marlow. But when he abandoned the family, JM’s maternal lolo had his name legally changed to just “JM.” JM works as a janitor in a McDonald’s. He hits the road at 5am every day, rain or shine, baha or more baha. He moves frozen stuff from the freezer, first thing, & sets them down near the stoves. Then, all day long, he mops the floor, clears tables, & washes & washes & washes dishes. The other janitor is slack, he says. He leaves a heap of dirty dishes by the sink before break-time, but never helps JM wash them after the break. But my friend takes it all in silence every day. All in silence. JM has 2 dreams, his “tower,” let’s say. First, he wants to buy a small house where his wife & his 12-year-old son can live. But because that’s not going to happen anytime soon, his 2nd dream is to buy a small, portable keyboard for his son. The kid sings in church & has shown increasing interest in the piano. Every Saturday night, JM walks him to choir rehearsals at the nearby chapel. JM is proudest, though, when the kid sings solo at the responsorial psalm on some Sundays. He always takes a picture & sends it to me. JM has told me many times: “Me save. Me buy piano for son.” Yes, he says it like that. “Me save. Me buy piano for son.” He says it w/ his hands. JM was born deaf. He doesn’t know what a song or a piano sounds like. But one day, “me buy piano for son.” JM’s tower, sisters & brothers: a small house & a portable keyboard.  Our Gospel today continues the story where a Pharisee invited Jesus for a meal. Jesus saw how guests picked places of honor at the table, the upper crusters. So, he finally said, “Which of you wishing to construct a tower doesn’t first calculate how much it’ll cost to complete it? Otherwise, after laying the foundation, but running out of money to finish the work, onlookers should laugh at you & say, ‘This one began to build but didn’t have the resources to finish.’” Maybe, the shorthand in Tagalog could be: “’Yan. Ang tayog kasi ng lipad.” Whenever I think of JM, of course I compare his life to that of the contractors & so-called public “servants” who infuriate us these days. All these years, imagine how they’ve been living off of the tired & sweaty backs of honest, hard-working people like JM; their all-expense-paid life. “How much higher do you want those towers to go?” I really want to ask them. “Kulang pa ba? How many more cars, mansions, ‘Jet-2 getaways’ will you steal for? How many more bags, shoes, clothes, jewelry do your children need to show off before they begin to feel important? Kulang pa ba?!” And where & how do these people think all this will end? Saan ang katapusan? If there are some of you here, sisters & brothers, who are friends or relatives w/ the people I’m talking about, can you ask? Tell them you’re asking for a friend. How do they think all this will end? Because there is an end. From what Jesus taught us, we either spend this life giving back, or spend the next life paying back, until we’ve “paid the last penny.” For 300 years from the first Pentecost, Christianity was forbidden under pain of death by crucifixion, burning, or feeding to wild animals. Following Jesus was virtually a death wish; suicidal, if you want. So, imagine how someone deciding to follow Jesus would run afoul even of his own family. That line: “If anyone comes to me without hating his father, mother, wife, children, brothers, sisters, & even his own life, cannot be my disciple”? That line reminds me of an unico hijo friend. When he finally broke it to his rich parents that he wanted to be a priest, his father said, “You might as well kill me if you’re just going to be a priest.” How families must’ve pleaded w/ their children back in the day, dissuading them from joining this underground movement that Jesus started. I could hear the parents say, “Why are you doing this to us? Do you hate us? You love this Jesus more?” Today, though, we hear scheming contractors & “public servants” even utter Jesus’ name & lovingly. But discipleship doesn’t have anything to do with it at all. Haven’t they noticed, even from history alone: not all the money in the world will ever finish monuments of avarice & deception. Like termites through the toughest wood, fate & retribution will eat away, slowly & patiently, at every foundation laid in greed & fraud. Just when they think they’ve topped the tower, the flawed foundation will have begun to fissure. JM’s “tower” is modest enough. I hope he sees it through, sa awa ng Diyos. The little dream house might not come anytime soon, not on a McDonald’s salary. That portable keyboard, though, that one’s doable. “Me save,” he says. “Buy keyboard for son.” Imagine the day when JM sees his son play the keyboard he brings home w/ great love, & sees him play a psalm & sing it. Sweet, sweet music only a deaf father’s heart can hear. Loud & clear. Homily delivered by Fr. Arnel Aquino, SJ23rd Sunday in Ordinary TimeCenacle Retreat House6 September 2025

Homilies, Homily, Soul Food

Where does Easter begin?

Where does Easter begin? I remember a video I once saw on Facebook of an Easter Vigil Mass. There was this impressive setup— there was a cave in the sanctuary, and at the climactic moment during the Gloria, the cardboard stone split open. The Risen Christ emerged, surrounded by flashing, fireworks, smoke, and roaring applause. It was joyful, creative, dramatic. But I found myself wondering: Is that really how Easter begins? If we pay close attention to tonight’s liturgy, we’re invited to experience something very different. We started in stillness and shadow. No lights. Then a small flame. And from that flame, light moved—quietly, steadily—until this space was filled with light. This is not just a ritual. It tells us something essential—not only about Easter, but about how God usually works. God begins in the dark. Luke tells us the women went to the tomb “at early dawn.” John’s version is even more specific: “While it was still dark…” They weren’t going in hope—they were going in grief. They were not expecting resurrection; they were expecting to tend to death. And yet, in that darkness, something new had already begun. The creation account in Genesis starts with, “In the beginning, when God created…darkness covered the abyss.” Barbara Brown Taylor writes: “New life starts in the dark. Whether it is a seed in the ground, a baby in the womb, or Jesus in the tomb, it starts in the dark.” This is not just poetic—it’s a promise. God’s work often begins when nothing seems to be happening. As we heard in tonight’s retelling of the salvation history, time and again God moves at first in hidden ways – during the slavery in Egypt, during the dark days of exile in Babylon. We need to be reminded because it is very easy to forget. We know what that is like to be in the dark. Maybe we are in it now. We may be waiting for answers slow in coming, holding quiet grief, worn down by unappreciated work, wondering if our hopes and prayers matter. We look at the world—its violence, injustice, noise—and feel numb or overwhelmed. So much of life feels unresolved, like we’re eternally stuck between Good Friday and Easter Sunday. And in that in-between, we might think God is absent, because nothing feels dramatic or clear. But again, Barbara Brown Taylor reminds us: “While I am looking for something large, bright, and unmistakably holy, God slips something small, dark, and apparently negligible in my pocket How many other treasures have I walked right by because they did not meet my standards? At least one of the day’s lessons is about learning to let go of my bright ideas about God so that my eyes are open to the God who is.” Dear friends, this is the invitation of this night: To look again. To look more closely. To peer into the dark. To trust that the darkness is not empty. To believe resurrection is already underway. God doesn’t wait for perfect conditions. He doesn’t need spectacle. He starts in the silence. In the soil. In the tomb. In the quiet decision to keep going. In the gentle strength of people who love, forgive, and serve without limelight, or fireworks, or applause. So when we ask: Where does Easter begin? It begins here. In this way. When we least expect or see it coming. Goodness is already at work. New life is already forming. Because God always begins in the dark. And He never leaves us there. Homily delivered by Fr. Jordan Orbe, SJ Easter Vigil  (19 April 2025) Cenacle Retreat House

Homilies, Homily, Soul Food

Homily | 6th Sunday in Ordinary Time

We live in a world filled with uncertainties, shifting values, and fleeting securities. Where do we turn for strength? Today’s readings remind us that to truly flourish, we must be firmly rooted in Christ, drawing from His life-giving grace. Allow me to share three points for prayer and reflection. First, Trusting in God: The Image of a Tree by the Water The prophet Jeremiah presents a vivid contrast: those who trust in human power are like dry, lifeless shrubs in the desert, while those who trust in the Lord are like trees planted beside flowing waters. A tree’s roots anchor it in the soil, drawing nourishment even in times of drought. The Psalmist echoes this image: the one who delights in the law of the Lord is like a tree bearing fruit in due season. The message is clear—when we place our trust in God rather than in passing worldly securities, we remain steadfast even in trials.   Second, the Beatitudes: “BE-attitudes” for Christian Living In our Gospel passage from Luke today, Jesus presents the Beatitudes and gives us guideposts on how to live as His disciples. These are not just promises of future blessings but invitations to embody a new way of life—a way of being. That’s why they are also called “BE attitudes”: ways of being and acting as followers of Christ. – To be poor in spirit is to depend completely on God’s providence rather than material wealth. – To be merciful is to imitate the heart of God. – To be pure in heart is to seek God above all things. – To be peacemakers is to build bridges rather than barriers. Each Beatitude invites us to be deeply rooted in God’s love, shaping how we think, speak, and act. Third and last, being Rooted in Christ: Trusting in His Love Finally, Paul in his letter to the Corinthians reminds us of the foundation of our faith: Christ’s resurrection. Just as the tree draws life from deep waters, so too must we draw life from the risen Christ, who conquered sin and death, that we may have life, and have it to the full. To be rooted in Christ means trusting in His provision, even when life is difficult. It means believing that in every challenge, in every moment of uncertainty, God’s love will sustain us. Like the tree planted by the river, we will never wither when we are nourished by Christ’s life-giving grace. The world tells us to chase security in wealth, power, and comfort. But Jesus calls us to a different way—the way of trust, humility, and love. Yes, we work hard and do our best; kakayod tayo ayon sa pangangailangan. But in doing so, our readings today remind us that everything should flow from God; we are being reminded that everything we do ought to be centered on and rooted in Jesus. The Beatitudes are our guide, our “BE-attitudes,” teaching us how to live as disciples. If we remain rooted in Christ, we will not fear the storms of life, for we draw our strength from Him who is faithful. Blessed indeed will we BE. May we continue to trust in God’s love, knowing that He provides for us…always. Amen.   Homily delivered by Fr. Mamert Mañus, SJ (Anticipated) Sixth Sunday in Ordinary Time Cenacle Retreat House 15 February 2025

General, Homilies, Homily, Soul Food

We Serve as the Lord Serves

We celebrate this Eucharist to mark the transition of Sr. Rose and Sr. Ria’s ministry. Interestingly, we have today’s readings from the Gospel of Mark as we do so. The very first word of the reading tells us a transition of Jesus’ ministry. It tells us that Jesus and his disciples were on a boat, and then opens today’s reading, where Jesus sees a vast crowd as he gets out of the boat. Let us take a closer look at the acts of Jesus and see how we serve God’s people as Jesus’ disciples. First, upon seeing the vast crowd, Jesus was moved with pity and compassion, for they were like sheep without a shepherd. The verb splangizomai in the original Greek is more than just a feeling. It means to be affected from deep within our gut, and we are moved to do something. It is a strong feeling—not just a romantic emotion. And so Jesus was moved to minister to them. Second, the disciples saw the people’s needs; it was already late, and they were hungry. And Jesus said: Feed them yourself. Seeing the needs of the people, Jesus advised his disciples to do something for them. That made the disciples complain that they were helpless with the great need before them. (This may be familiar to us: when we see the great need of God’s people, we feel we cannot do anything or the thing we can do will have little effect on them). And then Jesus asked, bringing us to the third act of the Lord: Third: How much do you have? What do you have? Jesus asks his disciples here not so much to completely fulfill what the people need as to what they can contribute. The disciples were rather self-focused, not knowing that others had something as well, and most significantly, they did not recognize that Jesus could do something more. With the little that they have offered to the Lord, Jesus asked them to group the people. This detail is something that we usually miss. When Jesus asked the disciples to group the people, it was not just about facilitating the distribution of food, but it also signaled to the people that it was time for them to be together, be concerned with one another, and see what they could do for each other. Modern exegetes would say that since the Jews would not go out of their houses without some provisions, this act signaled to them that it was time also to take out the little they could contribute. So, some people would say this miracle is a miracle of sharing. But some won’t accept this explanation. But whether they took out their provisions or not, this action led us to the next act of Jesus. Jesus took what the disciples offered to him, blessed them, broke them, and gave the pieces to the disciples to distribute to the people who were satisfied. This provides us with the imagery of the Eucharist. However, the critical lesson from this act is that no matter how little we have, as long as we offer it to the Lord, He can bless it and appropriate it to meet the needs of His people. As we mark this transition into another phase of Rose and Ria’s journey, into the transition of their ministry, we are reminded today of how we can also do our ministry and follow the acts of the Lord: 1) that we are sensitive to the needs of the people of God; that we allow their situation to affect us, their needs to move us; 2) and hear the words of the Lord, “Feed them yourself,” that is, serve them, minister to them according to what we can as he said, 3) what resources do you have? Even the little that we have can do something or can trigger some great things to happen. But first, we must acknowledge what we have and offer it to the Lord. It is essential that, given the immensity of the demands of the ministry, we must offer first to the Lord what we have and what we can. Then, 4) we allow the Lord to bless our offering and let him do the rest. The works in the Lord’s vineyard will always be greater than us. But as long as we offer the little that we have, God can do greater things for His people. Then we will see that it is His works, not ours; we are only his ministers. Let us pray for the grace to grow in docility to his voice and in the spirit of generosity so that God can continue his saving works in our midst, in our time. God bless us. Homily delivered by Fr. Edilberto “Bert” Cepe, CSsR Tuesday After Epiphany Cenacle Cebu 7 January 2025  

General, Homilies, Homily, Soul Food

The Solemnity of the Lord’s Epiphany

One cold winter morning, three palm fruit farmers were warming themselves by the fireside. Soon two of them were engaged in a heated debate comparing their religions to decide which one was the true religion. Okoro, the oldest among them, sat quietly listening to the debate. Suddenly the two turned to him and asked, “Decide for us, Okoro. Which religion is the right one?” Okoro rubbed his white beard and said thoughtfully, “Well, you know there are three ways to get to the oil mill from where we are. You can go right over the hill. That is shorter but it is a steep climb. You can go around the hill on the right side. That is not too far, but the road is rough and full of potholes. Or you can go around the hill on the left side. That is the longest way, but it is also the easiest.” He paused and then added, “But you know, when you get there, the mill man doesn’t ask you how you came. All he asks is, ‘Man, how good is your fruit?’” In the stories of Jesus’ birth, two special groups of people came to visit the new-born babe: the shepherds and the magi. The church has no special feast to commemorate the visit of the shepherds, but we have this special feast of Epiphany today to celebrate the visit of the magi. Why is that? It is because the visit of the magi is an eye-opener. The shepherds learnt of the birth of Jesus through a direct revelation from angels appearing in the midnight sky. This is direct and supernatural revelation. Many of us have no problem with that. The magi, on the other hand, learnt of the birth of Jesus by observing a star. The star did not say anything to them. They had to interpret this natural sign of the star to know what it meant and where it led. If we remember that the magi or the three wise men were nature worshippers, people who divined God’s will by reading the movements of the stars and other heavenly bodies, then we can see how the visit of the magi challenges some of our popular beliefs. Like the palm fruit farmers, religious people of all persuasions tend to think that their religious tradition is the only way to God. We hastily conclude that the way of God equals the way of our religious tradition. Yet the word of God cautions us against such a narrow interpretation. “For my thoughts are not your thoughts, nor are your ways my ways, says the Lord” (Isaiah 55:8). That is why we are fascinated with the story of the visit of the magi. It is a unique story that opens our eyes to the fact that God is not limited to any one religious tradition. God is open for everyone. Second, notice how people of different religious traditions came to know that the Son of God was born. The shepherds [who were regarded as unclean and could not take part in Temple worship without undergoing purification] came to know through a direct vision of the angels. The magi knew through a reading of the stars. And King Herod’s scribes came to know through searching the scriptures. Visions, stars, scriptures — different ways of arriving at the same truth. Of course, this does not mean that any religious tradition is just as good as the other. Notice how Matthew indicates that when the guiding star got to Jerusalem its light failed, and the magi had to consult the scriptures to direct them to Bethlehem. Over and above the natural light of the star the magi still needed the supernatural light of scripture to finally get to Jesus. Yet the crucial question in the story remains: Who actually got to find Jesus? Herod and his scribes who had the scriptures failed to find Jesus but the magi who followed the natural light of the stars were able to find him. Why? Because the Jewish authorities, even though they possessed the shining truth of revealed scriptures, did not follow it. They did not walk in the light of the scriptures. The magi, on the other hand, who enjoyed only a star light followed its guidance. This fact reminds us that it is not the possession of the truth that matters, it is how prepared we are to walk in the light of the truth that we possess. It is how we make use of the faith that was given us that matters most. It seems better to have the dim light of the stars and follow it than to have the bright light of the Holy Scriptures and neglect it. As Christians we believe that our religion possesses the fullness of truth. But what does that benefit us if we do not walk in the truth? Nature worshippers or non-believers who are sincerely committed to following the dim light of natural reason may also arrive at Jesus before Christians who have the exalted truths revealed by God but who do not walk the walk of faith. This is the challenging truth we celebrate today in the story of these pagan wise men who seek and find the Lord. What leads us to truth is not who we are but what our intentions are. The stars in our life lead us, we make choices on whether to follow them. Thus, it is worth asking ourselves: what are the stars in my life? How and to what is God calling me at this time in my life? Where does he want me to find him, to serve and follow him? This very day, let us stop in our tracks. Obviously, at this stage there are many things which, for better or worse, we cannot change, some decisions, right or wrong, which we cannot now undone. But it is not too late to look for our star and begin following it from where we are now.

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