THIRD SUNDAY OF EASTER YEAR A, 2026 BY FR. MARTIN EKE, MSP

Acts 2:14, 22-33; Psalm 16:1-2, 5, 7-11; 1 Peter 1:17-21; Luke 24:13-35

During Jesus’ trial, Peter, crippled with fear, denied three times of knowing Jesus. But the first reading shows a new Peter transformed by the power of Jesus’ resurrection. Delivered from his fear, Peter proclaimed the Risen Lord boldly. Peter’s story is an encouraging story of hope. We pray that as Easter people, we are transformed human beings.

The second reading reminds us that the blood Jesus shed during his passion and piecing of his side ransomed (freed) us from our futile conduct (our sins and sorrows). We pray that as Easter people we do not engage futile conducts that put us into bondage.

We read in today’s gospel how two of Jesus’ disciples, in disappointment and in despair, headed back to their village, Emmaus. For them, to have left everything and followed Jesus for three years had become a wasted time and effort. For that reason, they were downcast. Then, Jesus met them on their way. When Jesus questioned them, they complained, “But we were hoping that he would be the one to redeem Israel …” They had hoped that Jesus was a political messiah and, perhaps, those of them who were his disciples would the first beneficiaries of Jesus’ kingdom.

Three major events took place when the men encountered Jesus. First, Jesus fed them with the word of God to burn their hearts. That is what the word of God is supposed to do to us, burn our hearts. Second, Jesus had a Eucharistic meal with them. The Eucharist opened their eyes and they recognized Jesus. This is what we do during Mass; we receive God’s word, then we receive Christ’s Body. Third, the men were empowered by their encounter with Jesus. “So, they set out at once and returned to Jerusalem…” The word of God and the Eucharist have empowering effects.

The men had advised ‘the stranger’ not to continue his journey, but to stay with them because it was nearly evening and the day was almost over. In order words, it was not safe for the ‘stranger’ to continue his journey at that time. However, after encountering Jesus, they were transformed from fear to courage. They walked back to Jerusalem, about seven miles (eleven kilometers), that night to meet the apostles and disciples and share their experiences of the Risen Lord with them.

Do we notice what happened as soon as Jesus met the men? After the men poured out their hearts to Jesus, Jesus took control. He instructed them and enlightened them. At meal, he broke the bread for them. Let us pour out our hearts to Jesus. May he take control. May he walk with us especially during our difficult moments. A traditional African-American song comes to mind:

I want Jesus to walk with me (2X)

All along my pilgrim journey

I want Jesus to walk with me

In my trials, Lord, walk with me (2X)

When the shades of life are falling

Lord, I want Jesus to walk with me

In my sorrows, Lord walk with me (2X)

When my heart is aching

Lord, I want Jesus to walk with me 

In my troubles, Lord walk with me (2X)

When my life becomes a burden

Lord, I want Jesus to walk with me

The encounter of Jesus and the two disciples teach us that hospitality has rewards. Without being asked, the two men invited ‘the stranger’ to stay with them “for it is nearly evening and the day is almost over.” They shared their meal with ‘the stranger.’ Hebrews 13:2 says, “Do not neglect hospitality, for through it some have unknowingly entertained angels.” In Genesis 18:1-15, Abraham and his wife, Sarah, showed hospitality to three strangers not knowing that they were angles. Their son, Isaac, was the reward of their hospitality. In 1 King 17, the widow of Zarephath who fed a ‘stranger’ she met while gathering sticks to make a fire did not know that she fed Prophet Elijah. Her reward was that her jar of flour did not go empty, nor her jug of oil run dry.

There is no doubt that many people are sick, or grieving, or frightened, or frustrated, or downcast, or despair, or brokenhearted, or confused, or disappointed, or discouraged, or hungry, or upset. Let us invite Jesus to walk with us, stay with us, and take control of whatever that is going on with us.

Let us not go back to ‘Emmaus.’ Let us return to ‘Jerusalem!’

DIVINE MERCY SUNDAY (Second Sunday of Easter), YEAR A, 2026 BY FR. MARTIN EKE, MSP

Acts 4:32-35; Psalm 118:2-4, 13-15, 22-24; 1 Peter 1:3-9; John 20:19-31

In the year 2000, St. Pope John Paul II canonized St. Faustina and named the second Sunday of Easter Divine Mercy Sunday.  

St. Faustina was a Polish nun gifted with mystical visions, messages, and revelations from the Risen Jesus. This is a rare instance when a private revelation is recognized and raised to the level that it becomes a Sunday celebration by the Universal Church. The feast situates well following Easter Sunday to show that the events of the passion, death, and resurrection of Jesus for the redemption of humanity were out of God’s gratuitous mercy. God’s mercy is gratuitous because humanity did nothing to merit it. 

St. Faustina writes in her diary, “Proclaim that mercy is the greatest attribute of God. All God’s works are crowned with mercy” (No. 301). God is so merciful and ever forgiving that he does not judge us according to our sins (Psalm 130:3). Today’s Psalm says, “His mercy endures forever.” Jesus is the highest expression of God’s merciful love for us. St. John writes, “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life” (John 3:16).

St. Peter writes in the second reading, “Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead, …”

Since God shows us so much mercy, we are challenged to show mercy to one another. Jesus encourages us, “Be merciful, just as also your Father is merciful” (Luke 6:36). Jesus tells us the Parable of the Unforgiving Servant. In the parable, the king asks the unforgiving servant, “Should you not have had pity on your fellow servant, as I had pity on you?” (Matthew 18:33). St. James writes, “Mercy triumphs over judgment” (James 2:13).

One of St. Faustina’s visions is the image of the Divine Mercy of Jesus showing two rays, one reddish (symbolizing blood) and the other whitish (symbolizing water), with the words “Jesus, I trust in you” at the bottom. The image takes us back to the passion, crucifixion, and death of Jesus.  When the soldier pierced the side of Jesus, “immediately blood and water flowed out” (John 19:34). St. Faustina’s vision is a confirmation of 1 John 5:6, “This is the one who came through water and blood, Jesus Christ, not by water alone, but by water and blood.”

What is the meaning of the Blood? St. Paul writes, “In him we have redemption by his blood, the forgiveness of transgressions” (Ephesians 1:7). What is the meaning of the Water? St. Paul writes, “Christ loved the church and handed himself over for her to sanctify her, cleansing her by the bath of water with the word” (Ephesians 5:25-26). The “bath of water” is spiritual renewal (regeneration) by the power of the word and the Holy Spirit. This is why 1 John 5:7-8 writes, “So there are three that testify, the Spirit, the water, and the blood, and the three are of one accord.”

Thomas was privileged to be the only one Jesus asked to put his finger into his side where the lance pierced. When he put his finger into the source of divine mercy, he was healed of his doubt. He exclaimed the greatest profession of faith, “My Lord and my God.” We are more privileged than Thomas because we go beyond touching him to consuming him. May Jesus whom we consume bear lasting fruits in us, especially the fruit of mercy.

The first reading informs us how the early Christians practiced their faith. Every day they devoted themselves to meeting together in the temple area and to breaking of bread in their homes.” That is why we celebrate the Eucharist every day.

Another special identity of the early Christians was the work of mercy. “All who believed were together and had all things in common; they would sell their property and possessions and divide them among all according to each one’s need.” Let us check on one another, support one another, and encourage one another. St. Gregory of Nazianzen writes, “Not even night should interrupt you in your duty of mercy. Do not say: ‘Come back and I will give you something tomorrow.’ … The Lord of all asks for mercy, not sacrifice, and mercy is greater than myriads of fattened lambs.”

We see, among the early Christians, the fulfilment of the prophecy of Zechariah 12:10, “Over the House of David and citizens of Jerusalem I will pour out a spirit of kindness and prayer.” May this prophecy, also, come to fulfilment among us, Christians of today. 

The disciples locked themselves up for fear of the Jews, but Jesus passed through the locked doors, stood in their midst, blessed them with peace, and breathed on them the Holy Spirit. May Jesus unlock every locked door. May he drive out all fears. May he breathe the Holy Spirit upon us and grant us peace: peace in our lives, families, communities, countries, and the world. “Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world.”

 Amen.

St. Faustina's Prayer for Healing (Diary 1089): “Jesus may Your pure and healthy blood circulate in my ailing organism, and may Your pure and healthy body transform my weak body, and may a healthy and vigorous life throb within me, if it is truly Your holy will.”

Anima Christi Prayer: “… Blood of Christ, inebriate me. Water from the side of Christ, wash me.

Passion of Christ, strengthen me. O Good Jesus, hear me. …” Amen.

EASTER SUNDAY YEAR A, 2036 BY FR. MARTINE EKE, MSP

 Acts 10:3, 37-43; Psalm 118:1-2, 16-17, 22-23; Colossians 3:1-4; John 20:1-9

One of the explanations of the origin of the word ‘Easter’ is that the word derives from an Old English word, ‘eostre,’ referring to a spring festival, and an Old German word, ‘eostarun,’ relating to rising sun, east, or dawn. The Church adopted this term to represent the dawn of new life and the resurrection of Christ as the light of the world which is celebrated in spring season.

The Easter date is not set as that of Christmas. The Catholic Church has determined the date of Easter since 325 AD. In that year, the Council of Nicaea established that Easter be celebrated on the first Sunday after the first ecclesiastical full moon occurring on or after March 21. The Vatican Observatory Department astronomers provide the Easter date. Details of the department’s work is not the focus of our reflection. However, it is essential that Easter is a spring season celebration after the dryness and withering of winter season. Trees and grasses are alive again. Vegetation wears a new look. Hibernated animals due to winter emerge from their hiding places. Many animals shed their skin in spring as they wake from winter, allowing for growth and removal of old, worn-out layers. Weather, trees, and animals have a lot to teach us about Easter. We are invited to be transformed to the new life of spring.

Easter is the greatest Christian celebration. It is celebrated for 50 days, from Easter Sunday to Pentecost Sunday. The 50 days period is called Eastertide. St. Paul tells us that Christianity is what it is because of the event of the resurrection. He writes in 1 Corinthians 15:14, “And if Christ has not been raised, then empty too is our preaching, empty too your faith.”

At crucifixion and death, Jesus’ mission appeared to have ended up in a failure. But as we read in today’s gospel, “On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb” (John 20:1). An angel of the Lord removed the stone that sealed Jesus’ tomb (Matthew 28:2). Jesus was freed from the darkness of the tomb. Jesus’ mission came alive again. From a few followers in Israel, Christianity is the world’s largest religion that has influenced every aspect of human existence. The global population of Christians is over 2.6 billion, which is over 30% of the world population of about 8.3 billion.

St. Paul tells us in the second reading that the Easter event makes us people who are raised with Christ (Colossians 3:1). Jesus is no longer in the tomb. Let us not remain in the tomb of sin and sorrow. May the angel who removed the stone over Jesus’ tomb remove every spiritual ‘stone’ that prevents us from being raised with Christ.

St. Paul encourages us in the second reading to be transformed by the Easter event to become a people who “think of what is above, not of what is on earth” (Colossians 3:3). This means that we think and act according to what is pleasing to God, as St. Paul states in Philippians 4:8, “whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things.”

St. Paul, further, instructs us to hide our life with Christ in God (Colossians 3:3). In this world of violence, trials, and temptations, we must hide our life with Christ in God to be guided, protected, and defended from the onslaught of this world, the Evil One, and his agents.

St. Peter exclaims, “Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3). We are to become what St. Augustine calls “Easter people.” He says, “We are Easter people, and Alleluia is our song.” Pope St. John Paul II adds, “The joy of Easter should not be a shallow joy, but rather a joy that comes from faith, that grows through unselfish love, that respects the fundamental duty of love of neighbor, without which it would be unbecoming to speak of Joy. … An Easter person constantly reflects and asks himself or herself two important questions, ‘How can I become Jesus to my neighbor?’ and ‘How can others see Jesus in Me?”’

Jesus’ resurrection followed his passion, cross, crucifixion, and death. Therefore, the resurrection story is a story of hope. We are not to give up in times of passions, crosses, crucifixions, and deaths but to look forward to resurrection and glory that follow. May our thorns turn to crowns. May our crosses turn to thanksgiving testimonies. May the God’s angels roll away the stones weighing on us so that we may spring forth to new life. We pray with the words of St. Paul: May the Spirit of the one who raised Jesus from the dead give life to our mortal bodies also (Romans 8:11). Amen. 

Happy and Spirit-filled Easter to you all!

HOLY SATURDAY, 3026 BY FR. MARTIN EKE, MSP

 Epistle Romans 6:3-11; Psalm 118:1-2, 16-17, 22-23; Matthew 28:1-10

Holy Saturday Easter Vigil concludes the Triduum, the Sacred Paschal Mystery celebration, which began on Holy Thursday.

Before the advent of electricity, gas lights, kerosene lights, flashlights, and so on, people who kept vigil made fire with dry branches of trees, sat around it, and told stories. Grandparents, parents, and seniors told wisdom stories and history to the children and the young ones. Tonight reminds grandparents, parents, and seniors this important tradition. The Catholic Church maintains the tradition with the Holy Saturday ceremony as we keep the vigil for the Lord’s resurrection.

We started with the liturgy of the Holy Fire. The Holy Fire commemorates God’s creation of light on the earth. The Bibles tells us that at that time, the earth was without form or shape and enveloped in darkness. “Then God said: ‘Let there be light,’ and there was light. God saw that the light was good. God then separated light from darkness” (Genesis 1:2-5). We pray that the Holy Fire purifies our hearts and makes us new. May the Holy Fire shine its holy light on our dark world and dispel all forces of darkness. May the Holy Fire separate us from darkness as God separated light from darkness. We cast our afflictions into the Holy Fire. May they be consumed as it was in the days of Elijah, when “The Lord’s fire came down and devoured the burnt offering, wood, stones, and dust, and lapped up the water in the trench” (1 Kings 18:38). May the Lord who answers by fire answer our prayers, and consume our ‘woods,’ ‘stones,’ and ‘water.’ Amen.

Moments ago, we processed into the church building behind the Paschal Candle with lighted candles. The Paschal Candle is an image of the Risen Christ’s triumph over death. It is a symbol of hope and new life. The procession behind the Paschal Candle into the church building is a powerful symbol that we are followers of the Risen Lord who assures us, “I am the light of the world. Whoever follows me will not walk in darkness but will have the light of life” (John 8:12). May the light of Christ light our way to triumph over sin and sorrow. Amen.

Let us recall a few lines in the Exultet (the Easter proclamation hymn what summons us to rejoice):

“This is the night that with a pillar of fire banished the darkness of sin.”

“This is the night that even now, throughout the world, sets Christian believers apart from worldly vices and from the gloom of sin, leading them to grace and joining them to his holy ones.”

“This is the night, when Christ broke the prison-bars of death and rose victorious from the underworld.”

“This is the night of which it is written: The night shall be as bright as day …”

“The sanctifying power of this night dispels wickedness, washes faults away, restores innocence to the fallen, and joy to mourners, drives out hatred, fosters concord, and brings down the mighty.”

It is the night the sin of Adam and Eve became a “happy fault” since the world is blessed with the event of the glorious resurrection of Jesus Christ.

The Old and New Testament readings tonight remind us of our salvation history which goes back to the creation of the world, the fall of Adam and Eve, the journey of God’s Chosen people, the prophecies about Jesus, his coming, his passion, his death, and this night, his resurrection. As Jesus says, “Today this scripture passage is fulfilled in your hearing” (Luke 4:21).

Soon, in this celebration, we will renew our baptismal promises in which we will renounce Satan and all his works. All these make us partakers in the Sacred Paschal Mystery. These deep and profound spiritual expressions are for our transformation. May our Lenten journey, the Triduum, and the Easter celebrations bring profound transformations to our lives. Amen.

Our world is enveloped in darkness of corruption, wars, violence, death, refugee crises, bad governments, insecurity, fear, poverty, sickness, suffering, godlessness, human made and natural disasters, and so on. 1 John 5:19 expresses the world's situation, “We know that we belong to God, [but] the whole world is under the power of the evil one.” However, Jesus assures us, “But take courage; I have overcome the world” (John 16:33). He says, “because I live and you will live” (John 14:19). St. Paul beckons on us, “Rejoice in the Lord always. I shall say it again: rejoice!” (Philippians 4:4). And joyfully we exclaim, “Thanks be to God! He gives us victory through our Lord Jesus Christ” (1 Corinthians 15:57).

Our celebration continues in the morning when we gather again to celebrate the Easter Sunday Mass.

Happy Easter!

GOOD FRIDAY, 2026 BY FR. MARTIN EKE, MSP

Isaiah 52:13-53:12; Psalm 31:2, 6, 12-13, 15-16, 17, 25; Hebrews 4:14-16; 5:7-9; John 18:1-19:42

The 40 days of the Lenten season reaches its climax today, the day of Jesus’ crucifixion. Today has been a day of fasting, abstinence, and prayer. It has been a day of meditation on the agony and death of Jesus Christ. Good Friday is the only day of the year the Catholic Church does not celebrate the Eucharist. This is because Good Friday’s ceremony is a commemoration of the sacrifice of Jesus Christ, which is the meaning of Eucharistic celebration.

In the Bible, we read of 40 days of rain (Noah), 40 years of wilderness (Israelites), and 40 days at Mount Sinai (Moses and Elijah), 40 days in the desert (Jesus), 40 days of Lent; what does 40 mean? The number 40 signifies a period of testing, trial, preparation, and of cleansing leading to new beginnings. 

What is good about Good Friday meanwhile it is a somber day, the innocent Son of God was tortured and brutally executed by his crucifixion on the Cross? In the first reading, Isaiah explains why Good Friday is good, “… it was our infirmities that he bore, our suffering that he endured … he was pierced for our offences, crushed for our sins.” “… upon him was the chastisement that makes us whole, by his stripes we were healed.” “ … because he surrendered to death … he shall take away the sins of many, and win pardon for their offenses.”  Jesus himself says that it was necessary that the Messiah should suffer these things and enter into his glory (Luke 24:25-26).

In the second reading from Hebrews, we are reminded that we have an important part to play to merit the ‘good,’ “…and when he was made perfect, he became the source of eternal salvation for all who obey him. It is very clearly stated. The ‘good’ is for those who obey him!

Why did Jesus have to suffer in a gruesome manner to accomplish our salvation? God’s plan for humanity’s salvation is a mystery beyond human’s full comprehension and clear understanding.  The psalmist says, “Our God is in heaven and does as he wishes” (Psalm 113:3).

Jesus prayed in Gethsemane, “My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will” (Matthew 26:39). And he cried out while hanging on the Cross, “My God, my God, why have you forsaken me?” (Matthew 27:46).

When you do not understand your cross, and you ask, “Why me?” Look at the Crucifix. As we contemplate and venerate the Crucifix today, may we draw strength and courage from it. May we be empowered by it to carry our own crosses with hope.  May our crosses become bridges to safety and ladders to heaven. The message of the cross means nothing to a lot of people, but to us, it is God’s power (1 Corinthians 1:18). Through our crosses, may we enter into glory as it was for Jesus.

Yes, we do condemn Judas who betrayed Jesus; the soldiers who arrested him, tortured him, and crucified him; the disciples who deserted him; the chief priests and the people who accused him falsely and insisted that he must die; Pilate who sentenced him to death; the soldier who gave him vinegar to drink; the soldier who pierced his side; and so on. But how could our salvation have been possible without the role these people played? Many times, good comes out from the worst. The ‘good’ of Good Friday is that the death and burial of Jesus are not the end of the story. His resurrection is. Let us cling to the old rugged Cross, it will someday be exchanged for a crown! Amen.

On our own part, let us be like Pontius Pilate’s wife who do not support evil; like Simon of Cyrene, an instrument of relief to the suffering; like Veronica, an instrument of empathy and consolation to the grieving; like daughters of Jerusalem, who weep over evil; like Mary, the wife of Clopas and Mary of Magdala, who offer ministry of presence to the distressed and the grieving; like Joseph of Arimathea and Nicodemus, who do works of mercy.

We identify with the Passion of Christ as we all carry our various crosses. Some of us are praying that our crosses be removed. Some of us have fallen several times under the weight of our crosses. Some of us are feeling as if we are hanging and abandoned on our crosses. Some of us are feeling as if we are offered vinegar to drink for our thirst. Some of us are feeling crushed by all kinds of infirmity. As we venerate the Cross, we pray with Jesus, “Father, into your hands I commend my spirit” (Luke 23:46). The second reading encourages us to “confidently approach the throne of grace to receive mercy and to find grace for timely help” (Hebrews 4:16). Jesus promises us, “When I am lifted up from the earth, I will draw everyone to myself” (John12:32). Draw us to yourself, O Lord, that by your stripes we are healed. Amen.

HOLY THURSDAY, 2026 BY FR. MARTIN EKE, MSP

Exodus 12:1-8, 11-14; Psalm 116:12-13, 15-16; 1 Corinthians 11:23-26; John 13:1-15

Holy Thursday begins the three days of liturgical celebrations which re-enact the three days of Jesus’ passion, crucifixion, death, burial, and resurrection. The three days are called the Sacred Paschal Triduum. The word paschal originates from the Aramaic ‘paskha’ meaning passover. Triduum is a word formed from two Latin words: ‘tri’ meaning three and ‘dies’ meaning day.

Holy Week Wednesday is sometimes called Spy Wednesday. It is so called because Judas Iscariot had become a spy for the chief priests. He had received thirty pieces of silver from them and was seeking an opportunity to hand Jesus over to them (Matthew 26:14-16). We are not to be like Judas who spied and betrayed Jesus. We are invited to look out for, care for, protect, and support the well-being of one another. We are invited to be faithful and honest with one another.

Three major events took place on Holy Thursday:

The first event: During the Last Supper, Jesus instituted the Sacrament of the Holy Eucharist. Catholics believe that Jesus celebrated the first Holy Mass on Holy Thursday. The second reading says, “The Lord Jesus, on the night he was handed over, took bread, and, after he had given thanks, broke it and said, ‘This is my body that is for you. Do this in remembrance of me.’ In the same way also the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me’” (1 Corinthians 11:23-26). By Jesus’ proclamation, “This is my body,” “This is my blood,” Catholics believe in the real presence of Jesus in the Blessed Sacrament because Jesus did not say, “This is a symbol of my body,” or “This is a symbol of my blood.” He did not say, “This represents my body,” or “This represents my blood.” The Catholic Church teaches that Jesus said what he meant, and he meant what he said.

The Holy Mass is, also, the highest prayer of the Catholic Church. Vatican II’s Lumen Gentium (No. 11) and the Catechism of the Catholic Church (Nos. 1324 and 1327) teach that the Eucharist is “the source and summit of the Christian life,” and “The Eucharist is the sum and summary of our faith.”

The second event: On Holy Thursday, Jesus instituted the ministerial priesthood (the Sacrament of the Holy Orders) when he commanded his apostles, “Do this in remembrance of me.” By this, the apostles became the first New Testament priests. Subsequently, the ministerial priesthood (validly ordained priests) function in the person of Christ (‘in persona Christi’). That is why Catholic priests repeat the words of Christ during the prayer of consecration of bread and wine at Mass; and during the Sacrament of Reconciliation, the priest prays over the penitent, “… through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins…” However, through our Baptism, we all are incorporated into the Body of Christ and share in his three-fold mission as priest, prophet, and king. By this, we share in a common (universal) priesthood and a life of service and witness. This is why we are called priestly people.

The third event: Holy Thursday is also called Maundy Thursday, which can be translated as Command Thursday or Mandate Thursday. The word ‘maundy’ is derived from the Latin word ‘mandatum,’ meaning mandate. Jesus commanded the apostles and us, “Do this in remembrance of me,” and “You call me teacher and master, and rightly so, for indeed I am. If I, therefore, the master and teacher, have washed your feet, you ought to wash one another’s feet. I have given you a model to follow, so that as I have done for you, you should also do” (John 13:13).

The Eucharistic command and witnessing command are among the final demands of Jesus before his crucifixion. They are commands that are to be obeyed as stated! We are commanded to wash each other’s feet. We are called to wash real dirty feet. The dirtier the feet we wash, the deeper our relationship with God. Washing of feet means witnessing Christ.

The first reading narrates the feast of the first Passover, which symbolized the spiritual food for the Israelites’ journey to the Promised Land. The Eucharist is our spiritual food for our journey of faith and our journey to eternal life. Jesus says, “My flesh is real food, and my body is real drink” (John 6:55).

God commanded the Israelites to put the blood of the lamb on the lintel of every house in order to be saved from the angel of death. Jesus is the Lamb of God who takes away the sin of the world and has purchased us by his blood. St. Paul writes, “In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of his grace” (Ephesians 1:7). In prayer, we surrender ourselves, our sins, and our sorrows to the redemptive power of the precious Blood of Jesus Christ. May the precious Blood of Jesus save us from angels of death. Amen.

PALM SUNDAY, YEAR A, 2026 BY FR. MARTIN EKE, MSP

Matthew 21: 1-11; Isaiah 50:4-7; Psalm 22:8-9, 17-20, 23-24; Philippians 2:6-11; Matthew 26:14-27:66

Today, Palm Sunday of the Passion of the Lord, is the sixth and last Sunday of Lent. It commemorates the triumphal entry of Jesus into Jerusalem, days before he was crucified. Palm Sunday marks the beginning of Holy Week. The passion narrative from the Gospel of Matthew invites us, once again, to participate step by step in the passion journey of Jesus Christ, which we began with our participation in the Stations of the Cross.

Almost all Jewish prophets prophesied the coming of the messiah who would redeem Israel from her oppressors. At the time of Jesus, Israel was governed by the Romans. Jesus’ disciples were convinced that Jesus was a political messiah who would lead a rebellion against the Roman colonial rule and drive out the Romans. Therefore, on arriving in Jerusalem to celebrate the Passover, he was given a rousing and heroic welcome: “The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road. The crowds preceding him and those following kept crying out and saying: ‘Hosanna to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest’” (Matthew 21:8-9).

John’s Gospel is specific about palm branches: “They took palm branches and went out to meet him, shouting, ‘Hosanna!’ ‘Blessed is he who comes in the name of the Lord!’ ‘Blessed is the king of Israel!”’ (John 12:13). The name ‘Palm Sunday’ is based on John’s Gospel. In many cultures, waving of palm branches is an expression of victory. ‘Hosanna’ is an Aramaic word which means, “save us, we pray” or “please deliver us.” Unknowingly, the crowds proclaimed Jesus’ victory over death and him as the savior of the world. Like the crowds, we pray to Jesus to save us and deliver us from our afflictions.

Palm Sunday celebration is not only a re-enacting of the triumphal entry of Jesus into Jerusalem, but we are also re-enacting the vision of John in Revelation 7:9-10, “I had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue. They stood before the throne and before the Lamb, wearing white robes and holding palm branches in their hands. They cried out in a loud voice: ‘Salvation comes from our God, who is seated on the throne, and from the Lamb.’” Our celebration is our prayer that we will transcend from re-enacting to reality and from performance to become what we perform.

There are other meanings of palm leaves. In some cultures, in times of crisis or misunderstanding, carrying palm leaves or presenting palm leaves is a gesture of peace and reconciliation. Today, the Church gives us palm leaves as a symbol of peace and reconciliation to take to our homes and places. Let us share the message of peace and reconciliation with one another. You may take a palm leaf from this Mass to someone as a gesture of peace and reconciliation. Blessed palm leaves are not to be thrown around or discarded as trash. They are kept reverently until next year when they are returned to the church and burned and the ashes used during Ash Wednesday liturgy.

I do not think that the crowds would have cried to Jesus to save them if they knew that he was not a political messiah. A few days later, the crowds shouted, “Crucify him! Crucify him!” It could be that the crowds were frustrated and disappointed that Jesus did not meet their expectation. If Jesus had overthrown the Roman leadership, the crowds would have stood behind him. He would not have been crucified. Are we the same? When our expectations are not met, how to we react? Do we enter crucifying mode?

As we read in the gospel, Jesus entered Jerusalem riding a colt (a young donkey). Jesus chose to enter Jerusalem on a donkey, which was, at that time, the means of transportation for the poor; instead of a horse, which was the means of transportation for the rich, the high and the mighty. By riding a donkey, a beast of burden, Jesus made himself our ‘beast of burden’ thereby fulfilling Isaiah 53:54, “He took up our pain and bore our suffering.” Like the donkey, Jesus carries our pains and sufferings.

By riding a donkey, Jesus identified himself with the poor and the lowly, and he teaches us to do the same. He wants us to identify with the burdened, the needy, the sick, and the suffering. And by riding a donkey, Jesus teaches us the importance of detachment and humility. In Matthew 11:29, Jesus says, “Learn from me for I am gentle and humble in heart.”

Today’s celebration becomes even more meaningful if Jesus makes a triumphal entry into our lives, grant us peace, victory over evil, salvation, and eternal life. Let us not stop Jesus’ entry into our lives by our sins. Jesus says, “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will enter his house and dine with him, and he with me” (Revelations 3:20).

Lastly, St. Andrew of Crete writes, “Let us imitate those who have gone out to meet him, not scattering olive branches or garments or palms in his path, but spreading ourselves before him as best as we can with humility of soul and upright purpose … It is ourselves that we must spread under Christ’s feet…”