Message of the Rector Major for April

THE MESSAGE OF THE RECTOR MAJOR

Fr. Fabio Attard, SDB

To Jerusalem, Passing thru Emmaus

Hope lost, faith found thru charity

The story of the 2 disciples can be described as an experience of transformation from spiritual blindness to the recognition of the Risen One. I will comment on three movements that in some way have something important to say to us today.

1. Human understanding alone leaves us stranded

The disciples on the road to Emmaus represent the limits of purely human interpretation. They knew the events – the crucifixion, the rumors of the empty tomb – but only as information. These facts represented only a “tomb,” a “failure,” a “dead end.” “We had hoped that he would be the one to redeem Israel” (Luke 24:21). Everything reduced to things belonging to the past. Hope was already dead.

This sentiment speaks powerfully to our own time. We live surrounded by information, but often stranded in meaninglessness. The news cycles, the traumas, the contradictions of our time – when read only thru human analysis, they lead to despair. The disciples’ conversation mirrors our own: meaningless facts become a burden rather than a light. Their thinking was locked in the box of their own human categories, and these alone can’t embrace the frontier of the resurrection.

How often do we too try to “solve” faith only with reason, with social analysis, with the resolution of institutional problems? It’s an effort that lacks the breath of the divine, an effort that loses spiritual oxygen.

2. Jesus as companion: prophetic enlargement

What’s striking is that Jesus, setting out on the road with them, doesn’t reveal himself immediately. Instead, he first listens (“Why are you talking about all this?”), then teaches. He doesn’t underestimate their pain but addresses it with patient pedagogy: “Beginning with Moses and all the prophets, he explained to them what was said about himself in all the Scriptures” (Luke 24:27).

Jesus doesn’t impose understanding, even tho it’s what they need. Jesus invites them to broaden their understanding. He gently invites them out of their labyrinth. The disciples’ reasoning, the Messiah they imagined, all of this is broadened and deepened thru the Scriptures. The message of the prophets is a living text, not a dead one.

The most beautiful detail is that while they listened attentively, they didn’t recognize him while he taught. Recognition comes later. With their hope still wavering, they offer their dear companion their hospitality (the breaking of bread).

Here we have a beautiful lesson for us today. It’s not just a matter of transmitting doctrine, noble and urgent as that is. People need to be helped calmly and patiently to see their own lives, their own questions, their own hopes within the broader understanding of Jesus’ message. This listening requires community; it feeds on communion. It’s a step toward true understanding, that is, the moment when the “eyes of the heart” are opened.

3. Encountering him in the breaking of bread: eyes open without seeing

The paradox is exquisite: “Their eyes were opened and they recognized him, but he vanished from their sight” (Luke 24:31). They encounter him precisely by not seeing him, but by recognizing him in the action of hospitality and communion.

This is the most profound point. The Eucharist is not just a ritual remembrance, but the ongoing reality of Christ’s presence thru the gift and sharing of himself. The 2 disciples “now” do not need constant visual proof. They have experienced something deeper: participation in his gift.

I would like to share some insights for our journey based on these three small steps.

a. Leaving behind a faith that is enslaved to the immediate and to appearances.

Even today, we risk living our faith in Jesus with the same dominant mentality of calculation: I want to see, to be certain. I accept, yes, but with certain conditions. Instead, Jesus, the companion of Emmaus, invites us to a different way that begins with closeness, is enriched by listening, and leads to communion. This path is marked by patience and charity. Gradually, Jesus asks us to dismantle those structures of fear and defense that keep us prisoners of ourselves.

The Jesus we discover thru teaching invites us to go further: entering and taking on his model of self-giving. He asks us to renounce false images, to escape from traps of dependency of every kind, offering himself as an example: offering himself to the point of the cross. Fixing our eyes on him, dead and risen, we recognize our “prisons” without fear, and we overcome them with courage.

b. The authentic experience of faith is recognized thru hospitality.

The 2 disciples could have resisted Jesus’ words. Instead, they didn’t! They allowed themselves to be challenged. Let’s not forget that they had lost all hope, perhaps even their faith. But they had not lost their capacity for welcome and hospitality: they were still disciples capable of living charity!

Here, at this point, and only at this moment, there’s a turning point: they recognized him by giving him hospitality. When they welcomed Jesus, Jesus gave them everything, all of himself. They asked Jesus to stay “with them.” Instead, Jesus rewarded them by remaining “in them”!

c. The Eucharist as the culmination and beginning.

The breaking of bread is not the end of the story; rather, it’s the beginning of their authentic story. Altho evening was falling, the 2 disciples immediately returned to Jerusalem, to the community, to bear witness. Now the darkness outside no longer has power over the light that fills the heart of the believer. The true power of the Eucharist is what pushes us outward, toward others, upward.

This is the beauty of faith in Christ, sustained by hope and lived with charity!

Homily for Easter Sunday

Homily for Easter Sunday

April 5, 2026
John 20: 1-9
Our Lady of the Assumption, Bronx
Christian Brothers, St. Joseph’s Residence, N.R.[1] 

Peter & the Beloved Disciple
at the Empty Tomb
(Giovanni Francesco Romanelli)

“The other disciple also went in, … and he saw and believed” (John 20: 8).

St. John’s account about Mary of Magdala’s coming to Jesus’ tomb and finding it empty differs a bit from what Sts. Matthew, Mark, and Luke report.  One consistency, however, is that neither Mary nor the other women named by Matthew, Mark, and Luke and implied by John when Mary tells Peter and the beloved disciple, “We don’t know where they put him” (20:2)—none of them expected to find an empty tomb, nor do they know what to make of it.  In some of the gospels, no one believes the women when they tell the apostles that the tomb’s empty and they’ve seen angels there.

In John, both Peter and the beloved disciple—who may be the same John who later wrote this gospel—hurry to the tomb to see for themselves.  Wouldn’t we have done that, too?  It was unexpected, extraordinary, unbelievable.

The 1st evidence that Jesus truly rose from the dead is precisely that it was unbelievable.  No one, not even his closest friends, expected it would happen, in spite of his 3 or more predictions of his passion, death, and rising.

Mary of Magdala’s supposition is that someone’s removed Jesus’ body.  In the next scene in John’s Gospel, that comes out again when Jesus approaches her, she mistakes him for the gardener, and she asks him where he’s taken the body (20:14-15).

John also tells us that at that point Mary had seen 2 angels in the tomb who asked her why she was weeping (20:11-13).  Angels also appear to the women in the other gospels.  Only John reports the hard physical evidence:  the neatly rolled burial cloths left on the shelf in the tomb.  Grave robbers don’t take such trouble.  They grab what they want and run.

Here we might observe that Matthew (27:45), Mark (15:33), and Luke (23:44) inform us that as Jesus is dying on the cross “darkness came over the whole land,” and John has noted that Mary came to the tomb “while it was still dark” (20:1).  The light of the world has been extinguished, and Satan, prince of darkness, seems triumphant.

Arriving on the scene, Peter observes the shelf where Jesus had been laid, empty except for those cloths.  By now dawn has broken and it’s light enuf to see into the tomb (Matt 28:1, Mark 16:2, Luke 24:1).  Peter apparently is as puzzled as Mary Magdalene.  Not so the beloved disciple.  He sees and believes.

That statement is noteworthy in John’s Gospel.  On 5 previous occasions—the wedding in Cana (2:11) and 4 times as reactions to Jesus’ teaching (2:23, 7:31, 8:30, 10:42)—we were told that his disciples or his listeners “began to believe in him.”  This time it’s not “began.”  Faith, at least in the beloved disciple, has reached its destination.

What has the beloved disciple seen and believed?  That Jesus has risen.  He’s defeated death.  His light has overcome the darkness—of death, of sin, of man’s condemnation to hell.  “Death and life have contended in that combat stupendous:  The Prince of life, who died, reigns immortal” (Sequence).  It’s true.  See and believe.

At the Last Supper—still in John’s Gospel—Jesus calls his disciples his friends and tells them he’s going to prepare a place for them with the Father (15:14-15, 14:2-3).  It’s true.  See and believe.

Appearing to the 11—Judas didn’t believe and has gone to a fate worse than death (cf. Matt 26:24)—that same Sunday nite, Jesus bestows his Holy Spirit on them, and on the whole Church, and empowers them to forgive sins thru the Holy Spirit (John 20:19-23).  Sin, and with it the penalty of death and damnation, is defeated.  See and believe.

By our Baptism, by the Holy Eucharist, by forgiveness in Reconciliation, we share in Christ’s victory.  “You have died, and your life is hidden with Christ in God,” St. Paul reminds us (Col 3:3).  “Everyone who believes in him will receive forgiveness of sins thru his name,” St. Peter teaches (Acts 10:34).  See and believe.

“Christ indeed from death is risen, our new life obtaining” (Sequence).

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[1] Slightly condensed for the brothers.

Commemorating Nicaea and Renewing the Faith

Commemorating the Council of Nicaea and Renewing the Faith

(ANS – Jerusalem – March 30, 2026) – The annual seminar organized by the Jerusalem section of the School of Theology of the Pontifical Salesian University took place on March 23 at the Studium Theologicum Salesianum within the Ratisbonne Monastery. The topic was “Nicaea 1700: Remembering the Council and renewing the faith.”

The event, in keeping with the school’s tradition, was marked by involvement of representatives from the various churches in Jerusalem, gathered to reflect on the importance of the council 1,700 years ago as a bond of unity for Christian communities, and was attended by Bishops William Shomali, vicar for Jerusalem and Palestine, and Giacinto Marcuzzo, bishop emeritus of the Latin Patriarchate of Jerusalem.

Father David M. Neuhaus, SJ, a lecturer at the Salesian School of Theology, delivered a paper on “Council, Creed, and Canon: The Role of Nicaea in the Development of the Biblical Canon,” examining the interactions between Emperor Constantine, Eusebius of Caesarea, and Athanasius of Alexandria, “particularly significant figures in this debate,” and specifically on the order for 50 Bibles that Constantine requested from Bishop Eusebius “to be written on parchment prepared in a legible manner, and in a convenient and portable form.”

Archimandrite Christodoulos, abbot of the Greek Orthodox Monastery of the Holy Cross in Jerusalem, reflected on “The Spiritual Vision of Nicaea: worship, prayer and confession,” concluding his address by stating that “divine grace does not allow the members of Christ to be torn apart, but calls all to unity on the foundation of the one faith and within the common Eucharistic life of the Church.”

Marie-Armelle Beaulieu, editor-in-chief of Terresainte.net, presented the contribution of the Palestinian bishops present at the Council – no fewer than 18 – providing a broad overview of the Palestinian Church of the 4th century, focusing in particular on Macarius of Jerusalem, the principal architect of the construction of the basilica of the Holy Sepulcher, venerated as a saint in both the East and the West.

Canon Richard Sewell of the Anglican Communion, stating his desire to bring “an inclusive Anglican perspective,” reflected on “Nicaea as the foundation of Christian unity today,” asserting decisively that “if anything can save us, and the whole Church, from the lack of faith that is our decisions; it is the founding document of the Church’s original unity, which is none other than the Nicene-Constantinopolitan Creed.”

On the sidelines of the event, there was a presentation of the volume Nicaea I in 1700: Remembering the Council and Renewing the Faith, an anthology edited by Prof. Vincent Bosco, SDB, lecturer at the Ratisbonne; and Prof. Stanley Jayakumar Yesudass, SDB, lecturer at the Don Bosco Theological Centre in Chennai, India. The book brings together contributions from around a dozen scholars who explore the legacy of the council from various perspectives, and is the result of a process of research and collaboration between the two study centers and their lecturers.

In addition to the content presented and shared during the symposium, the very organization of the event held a specific value in itself: “In recent weeks we wondered whether we should postpone the event until calmer times, but then we told ourselves that perhaps today, in the midst of a difficult and worrisome historical situation, amid winds of war that seek only to exacerbate divisions, this seminar would be our simple contribution to reminding everyone that, in order to give our communities a future of peace, it is essential to start from what unites us, looking to our shared roots, and setting aside, for a moment, the elements that seem to divide us,” explained the organizers of the initiative.

Salesian Missions Funds New Chapel in Naegaon Garo

Salesian Missions Funds New Chapel in Naegaon Garo Village

(ANS – Naegaon Garo, India – March 31, 2026) – Salesian missionaries have a new chapel in Naegaon Garo Village of St. John Bosco Parish in India’s Assam state, thanks to donor funding from Salesian Missions of New Rochelle. The chapel was completed in November 2025, and people from other villages joined the inauguration celebration.

A Salesian noted, “The faithful of the village were very helpful in the construction. The inauguration was a celebration for all those in the village and the Salesians. After the Catholic Mass, those in the village hosted lunch for all the people who had come from other villages to participate and encourage them. We are grateful to Salesian Missions and the donors for the generous contribution toward the construction of this chapel.”

Levi Sangma is the son of Naresh Marak, who brought Christianity to the village in 1997. Sangma was involved in bringing the construction of the chapel to the village and encourages local families to live their faith. He is also motivating the children to study and hopes that one day someone from the village will get a government job in order to help improve local conditions.

He added: “We thank Salesian Missions and their donor for providing us such a beautiful church. Now there is a sufficient place for worship and everyone can sit down in the church for prayer.”

Salesian programs in India are primarily focused on education. Salesian primary and secondary education helps youths prepare for later technical, vocational, or university study. Other programs help to support poor youths and their families by meeting the basic needs of shelter, proper nutrition, and medical care.

Fr. Hugo Orozco Reports on the Interamerica Region

Fr. Hugo Orozco Reports on the Interamerica Region: “A Region of Hope, Commitment, and Missionary Vitality”

(ANS – Rome – April 2, 2026 ) – The Interamerica Region continues to stand out within the Salesian Congregation for its missionary dynamism, historical depth, and unwavering commitment to young people, particularly those living in situations of poverty and vulnerability. In his recent “good night” talk to the confreres of the Salesian Headquarters community, the regional councilor for Interamerica, Fr. Hugo Orozco, offered a thoughtful overview of the region’s current reality, highlighting both its strengths and the challenges that call for renewed vocational enthusiasm and pastoral creativity.

Currently composed of 12 provinces and 1 vice province across 18 countries — Cuba, the Dominican Republic, Puerto Rico, Bolivia, Guatemala, El Salvador, Nicaragua, Honduras, Costa Rica, Panama, Colombia, Ecuador, Haiti, Mexico, Peru, the United States, Canada, and Venezuela — the Interamerica Region represents a significant and historically rooted presence within the Salesian Congregation.

As of December 31, 2025, the region counts 1,552 Salesians, representing approximately 11.4% of the entire Congregation (1,552 out of 13,558 worldwide, including bishops). Of these, 1,509 are professed Salesians and 43 are novices. Among the professed confreres, there are 1,039 priests, 2 permanent deacons, 190 coadjutor brothers, and 278 “clerics” in initial formation. The average age in the region is close to 58 years, reflecting both long-standing missionary dedication and the ongoing need for vocational renewal.

“These figures,” Fr. Orozco emphasized, “are not simply statistics. They represent lives generously given to God and to young people. At the same time, they remind us of our responsibility to renew missionary enthusiasm and to strengthen vocational culture thruout the region.” The 2025 data confirm the region’s vitality while underlining the importance of continued vocational promotion, quality formation, and intergenerational accompaniment to ensure a dynamic and sustainable future.

A Strong Educational and Pastoral Presence

Interamerica is characterized by a long and fruitful Salesian tradition. Many provinces have more than a century of history and maintain a well-established presence in education, pastoral ministry, and social outreach.

Across the region there are 159 schools, 80 vocational training centers, and 6 universities, offering thousands of young people access to quality education and professional preparation. The pastoral network includes 175 oratories and youth centers and 172 parishes, while 60 social works respond directly to situations of poverty and vulnerability. The region also includes 15 houses of formation and 34 missionary communities, highlighting its commitment both to vocational growth and to evangelizing outreach.

“In the midst of complex social realities marked by migration, inequality, and poverty,” Fr. Orozco affirmed, “our works continue to offer concrete opportunities for young people — thru education, professional training, pastoral accompaniment, sports, and the arts. This is a sign of the living relevance of Don Bosco’s charism.”

Thruout the region, Salesians respond daily to urgent social challenges such as youth unemployment, forced migration, violence, and structural poverty. Thru schools, parishes, youth centers, and social projects, they provide spaces of protection, formation, and hope.

Commitment to Formation and Mission

The region is home to 2 important centers dedicated to ongoing formation: Don Bosco Hall in Berkeley, California (San Francisco Province), and the Salesian Center for Ongoing Formation of America in Quito, Ecuador. These communities play a strategic role in strengthening Salesian identity and fostering spiritual and pastoral renewal.

“We are convinced that fidelity to Don Bosco requires continuous renewal,” Fr. Orozco emphasized. “Ongoing formation ensures that our pastoral charity remains vibrant and rooted in our Salesian identity.”

The missionary dimension of the region is equally significant. The Holy See has entrusted the Salesians with 5 ecclesial territories: the prelature of Mixepolitana (Mexico) and the vicariates apostolic of Peten (Guatemala), Puerto Ayacucho (Venezuela), Pucallpa (Peru), and Mendez (Ecuador). In these territories, the Salesians accompany indigenous and Afro-descendant communities, promoting integral human development grounded in faith and dignity.

“This missionary responsibility,” Fr. Orozco stated, “is both a gift and a challenge. It calls us to be close to peoples who preserve rich cultural traditions and who seek development rooted in justice and hope.”

A Region of Hope

Despite challenges — including aging membership in some provinces and the need to strengthen vocational promotion — the regional councilor expressed deep confidence in the future.

“Interamerica is a region of hope,” he affirmed. “The dedication of our confreres, the collaboration of the 19 groups of the Salesian Family present in the region, and the enthusiasm of young people show that Don Bosco continues to walk with us.”

He concluded by inviting the entire region to strengthen communion, invest in formation, and keep young people — especially the poorest — at the center of every decision: “With Mary Help of Christians as our guide, we move forward with serenity and courage. The Lord continues to bless this region, and the Salesian mission in Interamerica remains a living and fruitful reality.”

Grigio, Don Bosco's protector for many years

Grigio, Don Bosco’s protector for many years

By Fr. Tarcizio Odelli, with the use of AI

As recounted at the beginning of Chapter 2 in the Biographical Memoirs of St. John Bosco, vol. 16, Grigio, a faithful dog, protected Don Bosco and other members of the Salesian Family for many years.

In 1883, Don Bosco went to speak with the bishop of Ventimiglia to clarify certain matters. The conversation lasted until almost midnight. It was then that he had a joyful and unexpected encounter. It had rained heavily during the day. As he had to walk back, the darkness was compounded by the mud on the road, making it difficult to walk.

When Don Bosco, his eyesight now failing, could no longer see where to put his feet, an old friend of his appeared: the famous Grigio, whom he had not seen for many years. The dog approached him joyfully; then he began to walk ahead of him, just far enough to be seen in the dark. The dog walked at a slow, steady pace, so that anyone having difficulty walking could follow him, taking care to help him avoid the puddles by walking round them. When he reached the house, he disappeared.

Three further appearances of Grigio

The archives of the Daughters of Mary Help of Christians (Salesian Sisters) preserve 3 accounts concerning the appearances of Grigio.

On November 2, 1893, two sisters, while walking back from Assisi to their school in Cannara, were caught unawares by the fog and darkness, in an uninhabited area far from home. Fear took hold of them. One of them said to her companion: “Ah, if only Don Bosco would send us his Grigio!” “That’s right!” exclaimed the other. Barely 2 minutes had passed when a large dog began walking along with them. He was tall, with gray fur. He looked at them as if they were old acquaintances, wagging his tail. When they reached the school, the animal turned sharply and ran through the gate. The sisters rushed to stop him; but in the vast square and the adjacent street, they saw no sign of him.

In 1930, the sisters were building the house in Barranquilla, Colombia. Every day they received news of thefts and violence in the city and the surrounding area. Before work began, thieves had broken into the house on about 4 occasions. The sisters then prayed to Don Bosco to send his Grigio to protect them. Well, one night a pack of dogs, never before seen in the neighborhood, entered the corridor of the old house. There were 6 of them: they settled in the courtyards and the most remote corners. Once their fear had subsided, the sisters approached them and realized they were docile. The following day the dogs left one after the other just as they had entered, and so they did for a whole month. In this way they continued to stand guard until there was no longer any danger.

A 3d episode took place in Navarre, France, between 1898 and 1902. The sisters used to go into the woods to gather chestnuts, but they were afraid of being attacked. One day they heard some noises, but suddenly a huge dog approached, wagging its tail, circling round, and bringing its muzzle close to their backs as if to say: “Don’t be afraid, here I am!” “Could it be Don Bosco’s Grigio?’” the two remarked to each other. Just before reaching a village, they met some ladies they knew, traveling in a carriage, and stopped to chat; the dog disappeared, and they heard no more of him.

Source: boletimsalesiano.org.br

Don Bosco's Canonization 88 Years Ago

Pius XI’s Homily and the Special Characteristics of Don Bosco’s Canonization

88 Years Ago

Pope Pius XI carried thru St. Peter's Square

(ANS – Rome – April 1, 2026) – On April 1, 1934, Easter Sunday, in St. Peter’s Basilica Pope Pius XI solemnly proclaimed Don Bosco a saint. The choice of date was not accidental. Easter, the feast of Christ’s Resurrection, expresses the deepest meaning of Christian holiness: participation in the victory of life over death. By placing the canonization on the day of the Resurrection, the Church wished to affirm that Don Bosco’s holiness did not belong solely to the past but constituted a living and active presence within the communion of saints.

A Long Preparation and the Apostolic Letter Geminata Laetitia

The canonization represented the culmination of a long and rigorous canonical process. The cause had been introduced in 1890, just two years after the Saint’s death. In 1929 Don Bosco had been proclaimed Blessed, and in the years that followed the miracles required for canonization were examined and approved.

Once the necessary procedures had been completed, the Holy See prepared the apostolic letter of canonization, entitled Geminata Laetitia (“Twofold Joy”). The title expressed the double reason for rejoicing on that day: the Easter joy of the Church and the joy of enrolling a new saint in the register of the universal Church. In it, Pius XI officially proclaimed Don Bosco a saint, presenting him as a radiant honor of Italy and of the entire Catholic world, an exemplary priest and father of the young.

The Solemn Celebration in St. Peter’s

The ceremony was carried out with extraordinary solemnity. The Vatican basilica gathered a large college of cardinals, numerous bishops and priests, men and women religious, together with a vast number of lay faithful. Among them stood out the presence of thousands of Salesians, Daughters of Mary Help of Christians, Cooperators and, above all, young people from Salesian works.

Their participation was deeply symbolic. The Church was not canonizing a saint withdrawn into the silence of a cloister, but a priest who had lived among young people, in playgrounds, schools, and workshops. St. Peter’s Basilica seemed almost transformed into a great universal oratory, where the joy of the young bore witness to the fruitfulness of Don Bosco’s charism.

Contemporary accounts speak of profound emotion, prolonged applause, and a deep sense of gratitude. The event was perceived not only as a solemn liturgical act, but as the celebration of a spiritual father whose holiness was being officially recognized.

The Homily of Pius XI: Don Bosco Priest and Educator

The homily delivered by Pius XI during the solemn Mass remains one of the most significant papal texts concerning Don Bosco. The Pope first presented the new saint as “John, priest of Italy,” underlining the centrality of his priesthood. All his educational work sprang from his deep union with Christ and his total fidelity to the Church.

Pius XI highlighted several fundamental characteristics of his holiness: firmness of faith, heroic charity, pastoral courage, and ecclesial obedience. Don Bosco was not merely a philanthropist or a social reformer, but an authentic apostle of the young.

Particular emphasis was given to the educational dimension of his mission. The Pope presented him as a father and teacher of youth, capable of understanding the hearts of the young and guiding them through the Preventive System founded on reason, religion, and loving-kindness. In an era marked by ideological tensions and profound social change [Fascism in both Italy and Germany], the Church thus proposed a model of active holiness, rooted in pastoral charity and educational commitment.

St. Peter's Square packed for Don Bosco's canonization

An Event of Strong Ecclesial and Cultural Impact

The canonization had an immediate and lasting impact. It strengthened the identity of the Salesian Family and gave renewed impetus to Catholic education throughout the world. The letter Geminata Laetitia and the homily of Pius XI became reference texts for reflection on holiness lived in pastoral action and on the urgency of Christian education for the young.

The broad popular participation testified to Don Bosco’s profound spiritual and cultural influence. The presence of thousands of young people in St. Peter’s was an eloquent sign: the Church recognized in him a saint for modern times, an educator capable of uniting faith and human development.

The canonization was therefore not merely a liturgical act, but an event of living magisterium. In a period of great social and political transformation, the Church renewed her commitment to youth, presenting Don Bosco as a model for priests, educators, and Christian communities.

A Meaning that Endures through Time

Nearly a century later, the canonization of April 1, 1934, remains an event rich in significance. It represents the fulfilment of a long process of ecclesial discernment, a visible manifestation of the Church’s vitality among the young, and a pedagogical and spiritual point of reference for future generations.

The holiness of Don Bosco, proclaimed on the day of the Resurrection, continues to shine as a sign of hope. It reminds us that holiness is possible in daily life — in playgrounds and schools, in educational service and pastoral dedication. And the Church continues to look to St. John Bosco as father, teacher, and intercessor for young people thruout the world.

Homily for Tuesday of Holy Week

Homily for Tuesday of Holy Week

March 31, 2026
Is 49: 1-6
Christian Brothers, St. Joseph’s Residence, N.R.

During Holy Week, we read the 4 songs or oracles of the Servant of the Lord from the prophet known as Second Isaiah.  On Sunday we heard the 1st oracle, today the 2d.  Christians have always seen these prophecies fulfilled in Christ.

The Annunciation (Juan Correa de Vivar)

Each follower of Christ also is the Lord’s servant.  Recall Mary’s self-description when Gabriel invited her to become the Messiah’s mother:  “I am the servant of the Lord” (Luke 1:38).

“From my mother’s womb he gave me my name” (Is 49:1).  That was true of Jesus (Luke 1:31; Matt 1:21).  He also chose and called each of us.  By naming us, he claimed us as his own, part of his family.  That’s true for every Christian, and in a particular way for every religious.  Some religious like yourselves even mark Jesus’ claim on you with a new name.

“You are my servant thru whom I show my glory” (49:3).  That’s why God calls us and names us:  to glorify him.  Jesus states that as his own purpose:  God is glorified in the Son of Man, and that redounds to his glory as well (John 13:31-32).  The most famous line in the writings of St. Irenaeus may be, “The glory of God is a full alive human,” one who lives in Christ.  That’s our glory and God’s at the same time, as parents glory in the accomplishments of their children.  That glory flows from our service to God:  “You are my servant thru whom I show my glory.”

The Lord chose his servant to restore Israel and to bring salvation to the ends of the earth (Is 49:6).  His servant Jesus has restored humanity’s covenant relationship with the Father—for all nations, not only Israel.  As religious as well as Christians, we’ve been given a share in that missionary purpose, extending the mission of our Lord Jesus.  How fortunate that the Christian Brothers as well as the Salesians have been “a light to the nations, reaching to the ends of the earth” (49:6).  Even in this house, you have that vocation, continuing what you began in Christ many years ago, also united mystically with your brothers around the world.

By fulfilling the call and the name bestowed on us, we’ll be “made glorious in the sight of the Lord” (49:5)—glorious with Christ risen.