新型コロナウイルスのようなZoonotic Virusによる疫病パンデミックに対する公衆衛生学的かつ心身的免疫抵抗力について小野田寛郎さんの人生体験から学べるところがあるのではないか？

今回、世界全体を疫病大流行化、つまり、エピデミックを超えパンデミックを引き起こした新型コロナウイルスが、かつて２００４年に世界を恐れさせたSARSの流行の元であるウイルスと同じ毛色のもので、これと同じようにコウモリという野生動物から人間にもたらされたものであることも科学的に分ってきました。野生動物、とりわけ、コウモリ、を第一宿生とするウイルスはドブネズミに負けないほどあります。そして、病原ウイルスを満載したコウモリそのものは勿論、その糞尿などとも接触することで、人間や家畜やペットなどもこうしたウイルス達の第二、あるいは中間宿生とされ、症状の如何に関わらず感染させられるリスクがあります。

言ってみれば、同じ温血動物哺乳類でも、ドブネズミが地を走り回る病原体の貯蔵庫であるならば、コウモリは空飛ぶ病原体の貯蔵庫であるといえるでしょう。それなのに、中国などのアジアの一部では、ネズミやコウモリの肉を食べる人がかなりいるので、人間にとってCOVID－１９やSARSといった危険な伝染病の元凶であり、野生動物から人間へと感染するウイルス（zoonotic virus）がいつでも伝播される危険性が潜んでいます。だから、人間がこうした野生動物を食べる限り、いつどこでまた次の恐ろしいﾊﾟﾝでミックが起っても不思議ではないということになります。私のようにアメリカに住んでいれば、近所のどこにでもみられるリスや、私が住んでいるシカゴの住宅地でみられるウサギ、ですらまだ私達が感染していない人間の免疫にとって未知の病原ウイルスや細菌が潜んでいるかもしれないので、みだらに接触しなくても、その糞尿に注意しなけれなりません。これはネズミ駆除や処理の際、マスクと手袋をつけて、次亜塩素酸ナトリウムを含んだ消毒液を使うような感染予防の注意です。

といった意味で、生態学上、野生動物との共生は病原ウイルスとの共生という課題よりも大切だといえます。後者の場合、パンデミックとまではいかなくてもそれ相応のエピデミックにより相当の数の人間が感染することで抗体を作っていき、それを幾世代も繰り返すことで恒久的あるいは準恒久的抗体を人類共有の財産としていかなければならなりません。これには相当長い時間がかかります。しかし、この時間を短縮したのがワクチンなのです。しかし、すべての病原体に対して私達は効率的なワクチンを開発できるわけではありません。こうした科学の限界は、人間はそのどんな知恵でもっても、自然の摂理の下での現象に完全に打ち勝つことはできないという、謙虚な教訓でもあります。

だから、人間が”文明”の美名の下でもたらし続けている自然環境破壊による生態系のバランス崩壊が野生動物を宿生とする病原ウイルスをそれに対する抗体を持っていない人間にばらまかれるリスクが高まるという説にも納得がいくわけです。

こうした今回の新コロナウイルスによるパンデミックで私は大日本帝国陸軍小野田寛郎少尉の驚くべき人生体験を改めて思い起こします。小野田元少尉は、大東亜戦争中、フィリピンを奪回しにきたマッカーサー将軍率いるアメリカ軍に追われ、フィリピンの山奥に潜伏し、上官からの反撃司令を待っていました。しかし、潜伏中、上官から終戦について知らされる機会もなく潜伏を続けていました。

アメリカ軍やフィリピン政府からの終戦通告と降伏命令を”わな”だと警戒し、２９年間も潜伏し続けていた小野田寛郎さん、マラリアやデング熱など、熱帯特有の伝染病にかかることもなく健康だった。驚くべきことはそれだけではありません。

ここで先ず大切なことは、小野田さんは、入り込んだフィリピンの山奥の環境を自分が暮らしやすいように、木を伐採し、せせらぎを堰止めたりして、”開発”していったのではなく、自分自身が、慣れない野生生活に適応させていったということです。さもなければ、アメリカ軍、或いは、現地の人に見つけられ、無差別攻撃を得意とするアメリカ軍であれば、山一体を丸焼きにされ殺されていたか、現地の事情に精通しているフィリピン政府関係者から拿捕されていたことであろう。つまり、小野田さんにとって野性環境に従順に適応できるかどうかが潜伏生活における生存の鍵だったのです。そして、伝染病のパンデミックにおいても、ここに何か小野田さんのこうした適応体験から学べるものがあると考えられます。後に小野田元少尉は、人間に対してははったりが利くかもしれないが、自然にはまったく利かないという、古来より日本人が抱いていた自然に対する畏敬の念を含んだ発言をしており、こうした自然に対する謙虚な姿勢が、小野田さんの野生環境適応能力の背後にあると考えられます。

高温多湿の熱帯林の中でも現地の人でも寄り付かないような所で、生命維持に不可欠な蛋白源として、恐らく野生動物を生で食べなければならなかったと思われますが（焼肉にしたら煙がのぼって隠れているところが見つかるから火をおこすことは自殺行為）、これらは新コロナウイルスのような病原体の宿生でもあることが多いので、それを食べていれば誰も知られずに一人で病死している可能性もかなり高い。しかし、そのような野生動物のような様々な病原体との接点のある生活を３０年近くも続けていたにもかかわらす、時折体調を崩すことがあってもこれといった病気何一つ、しかも、病状がないだけでなく、不顕性感染もみられなかったが故に、帰還帰国後検疫をパスということは、感染免疫学上、病理学上、非常に興味深いものです。

勿論、私達が想像すらできないような過酷で危険な野生環境でたった一人で電話も手紙もない本当に人間社会から切り離された状況で精神疾患をも患わなかったという事実は、臨床心理学的にみて驚異的としか言い様がありません。そして、この小野田さんの当時いつその終わりが来るのかわからなかった切り離された環境での生活体験は、今、私達が強いられている外出自粛要請による”引きこもり”生活でのメンタルヘルスについての教訓を残しているといえます。こうしたことから、身心医学的にみて、小野田さんのケースは免疫心理学において免疫と自律神経の機能の相関性を環境適応という進化学上大切な要素を鑑み研究していく上で非常に貴重なケースといえるのではないでしょうか。小野田寛郎さんのフィリピンでの野生環境サバイバルについて免疫心理学的適応ということに焦点をあてて研究してみると人類と病原ウイルスがこれからどう向き合い、そして、必要ならば、戦い続けていかなければならないかということへの指標がみえてくると信じています。

小野田さんは、２９年間のフィリピン熱帯林での野生生活を経て帰還後もそしてブラジル移住後も、９１歳まで一貫してほぼ健康な人生を全うされ他界されたが、こうした小野田さんの生きた過程を改めて環境変化適応能力という要素に自律神経と免疫の相関性に焦点をあてながら身心医学的に研究をすすめていくと、人類は何か新しい貴重な教訓を得ることができるはずです。つまり、これから私達が小野田さんが体験されたことを私達自身の生き方にどう活かしていくかによって、私達は公衆衛生学的にパンデミックに対してより高い抵抗力と生存強靭性をもつようになるのではないでしょうか。

The Transformative Path of Life Brought by the Passion, Death, and Resurrection of Christ into His Glory – Third Sunday of Paschal Season (A)

The Scripture reading for this 3rd Sunday of Paschaltide is about "the path of life"(el camino de vida), which had been prophesised as far back as the time of King David. Peter cites this in his Pentecost Speech and in his first letter. And, today's Lucan Gospel reading on the two disciples' encounter  with risen Christ on their way to Emmaus and back to Jerusalem is a good example of "path of life", as their lives were transformed on the way.

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As we continue to celebrate the Resurrection of Christ, the victory of life over death, through Paschal Season, we prepare ourselves for Pentecost, reflecting upon the effects of the Resurrection of Christ on us, in juxtaposition to the transformations of the disciples after Jesus’ Resurrection, described in the Scripture readings.

The Third Sunday of Paschal Season is the last Sunday to read a Gospel text that describes happenings on the day of Resurrection, having read various Gospel narratives on the day of Resurrection for Paschal Vigil, Resurrection Sunday, and Second Sunday of Paschal Season.

For Paschal Vigil and Resurrection Sunday, the Gospel readings are about how the disciples reacted to the empty tomb. Then, for Second Sunday of Paschal Season (Divine Mercy Sunday), the Gospel reading was about how risen Jesus appeared to the fear-stricken disciples in the Upper Room and how Divine Mercy in the Holy Spirit through his gentle breath transformed their fear into joy. This Gospel narrative also describes how Divine Mercy of risen Jesus transformed stubborn skepticism of Thomas, as well. 

Now on this Third Sunday of Paschal Season, the Gospel reading is drawn from Luke 24:13-35, describing how risen Jesus transformed Cleopas and another disciple with his Word and breaking of bread, as they were walking away from Jerusalem to Emmaus on the day of Resurrection. The first reading (Acts 2:14-22-33) is drawn from Peter’s speech on Pentecost. In this, Peter gives a very nice Christological description of Jesus, reflecting Paschal Mystery of him.  Peter really wanted his audience, who had thought he and other disciples were “drunk” upon being filled with the Holy Spirit on Pentecost, to know who Jesus really was, with an emphasis on his Resurrection. For this reason, Peter cites Psalm 16:8-11 (in Acts 2:25-28), where David prophesized the resurrection of Christ.

It is not only Isaiah in Isaiah 53:11 but also David in Psalm 16:8-11, figuratively prophesized the Resurrection of Christ.

Of course, Peter intended to let his audience know that the Resurrection of Christ, a major factor in Paschal Mystery of Jesus, preceded by Passion and Death of Christ, led to Pentecost, which completed his transformation upon his encounter with risen Jesus.

As Peter cited from Psalm 16 in his Pentecost speech, today’s Responsorial Psalm is Psalm:16:1-2, 5, 7-8, 9-10, 11, with the refrain from v. 11, “Lord, you will show us the path of life”.

To David, the resurrection of Christ that he prophesized meant the path of life.

The Second Reading (1 Peter 1;17-21), in which Peter encourages us to change our life to pursue a higher purpose through our faith in Christ, understanding why he shed his blood and the reason for his revelation, as well as his Resurrection and glorification.

Through the First Reading and the Second Reading, we hear today Peter passionately speaks to us why we need to be transformed, remembering why Jesus died, shedding his blood to redeem us, and the meaning of his Resurrection and glorification, in light of Paschal Mystery. And, as he cited from David’s Psalm 16:11, this transformation of our life upon the Resurrection of Christ is the path of life, taking us to a higher purpose.

The Gospel reading today (Luke 24:13-35), indeed, illustrates the path of life that Cleopas and another disciple took, accompanied by risen Jesus. From Jerusalem to Emmaus.

At first, these two disciples were walking away from Jerusalem, like lost sheep, being away from their herd. Their hearts were heavy with grief, since they did not yet believe and understand Resurrection. Therefore, their lives were not yet transformed, even though it was the day of Resurrection. Then, risen Jesus drew himself to these “lost sheep” as a shepherd reaches out to redeem his lost sheep (cf. Matthew 18:12-14). But, these two disciples could not recognize risen Jesus as their grief and ignorance prevented their eyes from seeing.

Risen Jesus pretended as if he knew nothing about what happened to Jesus, whom they were talking as he joined their conversation. In response, they filled him in. And, as he listened to their complete story about what they knew about Jesus and what happened to him, risen Jesus said, “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Messiah should suffer these things and enter into his glory?”(Luke 24;25-26). From that point on, it was risen Jesus who took the upper hand, as he explain what he meant by this to them, opening the Scriptures. Also, this statement of risen Jesus to the disciples reflects Peter’s speech in the First Reading and his statement in the Second Reading as to Jesus’ Passion and Resurrection in regard to his glory.

By the time they came to Emmaus, it was almost sundown. So, they invited their companion, who gave an explanation of the Scriptures on the way, to stay with them for the evening. And, he agreed. The, as he gave blessing and broke the bread, immediately, their eyes opened completely and recognized risen Jesus, making their hearts on fire. “Were not our heats burning while he spoke to us on the way and opened the Scriptures to us?” (Luke 24:32), said to each other, then.

Jesus disappeared as he finished his mission there. And, these disciples got up and ran back to Jerusalem to tell their encounter with risen Jesus to the rest of the disciples. Yes, they were reunited with the rest of the disciples, as lost sheep were brought back.

And, this is the path of life – moving away from Jerusalem but returning in haste to Jerusalem as their hearts were transformed from grief-ridden to being on fire.

Now, focusing on their statement in v. 32, their hearts were gradually warmed up as risen Jesus preached on the Scriptures on the way to Emmaus. Then, the hearts got on fire as risen Jesus broke the bread.

This strain of the Word explained by Jesus and the Bread broken by Jesus in this Gospel narrative reflects the two pillar of Mass: the Liturgy of the Word and the Liturgy of the Eucharist. This suggests that we must be transformed as these disciples were at Mass through the Word and the Bread. Our Mass is the path of life.

Actually, as the content of today’s First Reading took place on the day of Pentecost and the content of today’s Gospel reading took place on the day of Resurrection,  these readings connect the beginning and ending of Paschal Season: the day of Resurrection and the day of Pentecost. In between these two major feast days, there is the path of life to transform us, from being disciples to apostles.

Changing our life is not just for Lent and Paschal Triduum. Our transformation journey continues on beyond Resurrection, after the Passion and Death of Christ, growing further in our relationship with the risen Christ.

Now we are entering the third week of this Paschal Season as our celebration of the Resurrection of Christ continues on. How are we being transformed with the Word and the Bread as we are on the path of life that Jesus set for us through his Passion and Resurrection?

And, risen Jesus, who seeks out those who are still lost, is, indeed, the Good Shepherd, whom we celebrate next Sunday, Good Shepherd Sunday.

Cristo resucitado, que busca a los perdidos, es el Buen Pastor.

Cristo resucitado, que nos transforma con su Palabra y particion del Pan, es nuestro camino de vida.

新コロナ戦争：日本人よ、いい加減に目を覚ませ！さもあらずんば、本当に皆の肺が膿だらけになる一億玉砕になりかねない！

昭和２０年８月９日未明、長崎への原爆投下に乗じるかのようの不戦条約を結んでいた故、日本へ攻めてくるはずがなかったソ連が突如怒涛のごとく当時日本の管轄下にあった満州やれっきとした日本領だった樺太などの北方領土へ侵攻してきた。当然、無防備同然だった故、数多くの無抵抗な一般市民が次々と無残に殺戮されました。

実は、この歴史的事実、現在進行中の新型コロナウイルスによる日本侵略と似ているところがあるのではないでしょうか？

この目に見えない敵に対して、日本は“大丈夫だ”、“アメリカやヨーロッパのように侵されることはない”、と今でもそう思っている人が日本にはたくさんいます。これは、当時、“ソ連は心配ない”と思い込んでいた軍幹部などの考え方に似ていませんか？

宣戦布告をしない敵は既に本土に上陸し、いや、多くの家庭の茶の間などにも侵入し、したい放題暴れているというのに、日本はいったい何してるんでしょう？のんびりしてますね。

戦争？えっ？いつ中国が攻めてきたの？かつて連中が満州や樺太でやったようにロシアが今度はとうとう北海道へ侵入してきたの？なんていう寝ぼけた人はいないと思いますが、今回の戦争は新型コロナウイルスという目に見えない侵略者によるものです。

＊新型コロナウイルスを含め、ウイルスという目に見えない敵はミクロの世界ではこのようにして生体を細胞レベルで侵略し、このように分子生物学的にハイジャックする。


新型コロナは、ノロウイルスやレトロウイルスなど、様々なタイプのウイルスのうち、おなじみのインフルエンザや過去にアジアを中心に世界を脅かしたSARSの引き金であるコロナウイルスというタイプに続するもので、新型とはいえコロナなので、インフルエンザやSARSのように私達の呼吸器系統が連中にとっての好ましいターゲットです。

新コロナウイルスについて、人為的なウイルスの遺伝子操作によるものという説もあれば、自然に起る突然変異によるウイルス遺伝子の変化によるものという説もあります。そして、こうした自然の突然変異が起る確率は産業革命以降の急速な環境破壊などによって促進される地球環境変化によって高まるという説もある。人間がその”文明”によって地球を汚染させようがさせまいが、人類誕生以前の地球の歴史からもわかるように、地球というものはその誕生以来常に変化し続けているものであり、その度に滅んでしまった生物の種もあれば、変化に対応することができた故にただ生き延びただけでなく進化してきた種もあります。こうした進化の過程で特徴的なのは一つの種であれ地球環境の変化によりよく対応する為に種が多様化するということです。この自然の摂理は、私達が続する霊長類は勿論、ミクロの世界の細菌や、ウイルスにまで見出すことができる共通の理です。同じ霊長類でも、私達人間もあれば、猿もいます。同じ人間とはいえ、様々な人種があり、また、猿もその種類は多様です。これと同じように、コロナウイルスという種類に続するウイルスにも様々あり、今回、我々を攻めてきた奴らはこのコロナウイルスの新型なのです。人為によるものであれ、自然の摂理によるものであれ、ウイルスも常に進化しており、その種も刻々と多様化することで、地球の環境変化から淘汰されないようにしていると考えられます。

ここでちょっと私が得意とする”脱線”ですが、実は、およそ３８億年にも及ぶ生物の進化の過程における種の多様化による地球環境の変化へのよりよい適応という生物学的な真理は、物理学と化学の根本ともいえる元素の多様化と並行させると、なにか似たようなものがあると思わざるを得ませんね。というのは、聖書の創世記第一章になぞらせて言えば、神ははじめに水素というごく単純な元素で万物の創生を始めたといえます。水素と水素が核融合して最初の光ありきとせんべく、星が生まれ、その結果、第二の元素、ヘリウムができ、どちらも通常はガス状なので、水素とヘリウムで更に新しい星がつくられ、その核融合的な燃焼の末の大爆発という星の死によって更に思い、複雑な元素が次々と作られ、更に大きく重い星がつくられ、そしてその寿命が尽きて、大爆発し、更に重く複雑な元素が造りだされ、おなじみの元素周期表で覚えなければならないが想像もつかないほどの長い年月をかけて加えられてきたのです。そして、２０世紀以降の核物理、量子力学の発達と共に、今ではそれまで宇宙の変化で創造されていなかった元素を人為により研究室で創生できるようになり、ニホニウムなどの新しい元素が更に周期表に加えられるようになったのです。まあ、これはある意味では科学者という人間が創造主の神の聖域にまで達したということなのでしょうか？まあ、このことは他の機会に。。

で、自然に形成された元素にしろ、人為的に形成された元素にしろ、“小さな魂”と言われる原子核の電荷バランスが不安定な為、放射性のものもあれば、そうでなく安定していて放射能性でないものもある。こうしてみれば、生命体の種の多様化を理解するには、やはり、DNAやRNAといった生命の存在に不可欠な分子を形成する元素の多様性とその背後の物理化学的な摂理を理解することは、ある意味では新コロナという敵を理解する上で何かの参考になるかも知れません。

さて、脱線、余談、ここまでとして、本題に戻りましょう。

言ってみれば、新コロナという敵は中性子爆弾のようなものだとも考えられます。

原爆のような物理的破壊力がない中性子爆弾は物理的な破壊をせず目に見えない中性子で人間をそのままの姿で殺す兵器であるように、コロナも感染者の首を切ったり手をちぎりとったりすることなく中から殺していく兵器のようなものでもあります。

新コロナという目に見えない侵略者を中性子爆弾という非常の恐ろしい兵器に比較したので、ここでは新コロナを兵器と見立て、中性子爆弾という兵器と改めて比較してみると、新コロナはある意味では中性子爆弾よりも怖いんです。なぜならば、中性子爆弾であればそれが放つ中性子をあびた人だけが死にますが、コロナの場合、それを浴びたために自分が内部から完全破壊されて死ぬまえに、その体が新たな兵器工場となり、まわりの人達にこの兵器で攻撃（一人あたり平均２人強の人を自分のようなウイルス兵器工場へと変えてしまう）、つまり、R0指数２強で感染させ、連鎖反応的にバタバタと殺し合っていく兵器なんですよ。そう、ウイルスはコロナであれノロであれレトロであれ、侵略した生きている細胞がボロボロになるまで自分たちを増殖させる”工場”としてハイジャックしてしまうのです。これがウイルスの本性なのです。

だから戦争なんですけど。。。多くの日本人は日本は平和だと思い込んでる。中国やロシアの軍隊が攻略していなくても、中国のロシアのスパイはもう既に日本国中沢山いて連中の軍隊がいつでも日本を侵略できるように常に情報を送り続けているということに多くの日本人が無頓着なように、新コロナという目に見えない敵は日本中どこにでも存在しているのです。そして、いつでも誰となく無差別に攻撃、とはいえ、厳密には、ガンや糖尿病などで既に免疫機能が弱っている人、そして、循環器系統の機能に障害のある人など、を好んで攻撃してきます。そして、すでにバタバタと犠牲者が出ているではないですか。そして、日本の病院も野戦病院の呈を相するようになってきています。それなのに、政府の対策は、世界の目からみれば、じつにのんびりしたものです。

だからなんでしょう、海外のメディア、日本の新コロナ対策と取り組みについてあきれ返ったような報道ですね。それもそのはず、今でも東京はいくら外出自粛だとはいえ、そして、普段よりは人の数が減ったとはいえ、世界各国で実施されている自粛の現状に比べてしてないのと同然だと見られています。そして、連中の分析では、その一因は政府の自粛メッセージが曖昧だからではないかということです。日本人のコミュニケーションに独得の曖昧さが仇になっているんでしょうか？それとも、日本人は新コロナの恐ろしさについて今でも冗談だとか、俺達は欧米とは違うんだなんて思い込んでいるんでしょうか？であれば、彼らはウイルスには国境は文化や人種なや宗教なんかの違いは関係ない、言ってみれば万国万人共通なんだっていう現実を知らないんでしょうか？私は特派員ではありませんが、私が海外の報道を分析する限り、海外のメディアは今でも外に繰り出す日本の若者の行動を世界の常識では理解できない不思議さで報じています。

先日、私のFacebook掲示板に貼り付けたコロナの恐ろしさの現実を詳細に示したScience、Vol 368, Issue 6489（令和２年、４月２４日付）に掲載された科学的な記事（How does coronavirus kill? Clinicians trace a ferocious rampage through the body, from brain to toes）を誰か翻訳してまず政府の連中に熟読させ（とはいえ、新コロナが蔓延していても、日本のエリート医学部の医者がわいわい集まって飲み食いしたり、国会議員が風俗で遊んだり、相変らず常識外れもはなはだしいですが）その要点を知らしめんと、日本は国中が新コロナ対策において先進国で最悪だという恥じるべきレッテルを歴史に刻まれるでしょう。

これを読めば、新コロナは、他のコロナウイルスと同じようにACE2受容体があるとこであればどこへでも侵略できるがゆえ、最悪の場合、体全体の臓器が破壊され機能不能となり死に至るというその恐ろしさがよくわかるはずで、のんびりしてられません。

えっ？俺達は国からああしろ、こうしろと指図受ける筋合いはない？国からそうした”弾圧”をうけるのは全体主義であり、過去の暗い歴史を繰り返すことになる？という議論を持ち出し、政府が自粛するように言っても、知らん顔でしょう。ここまでくれば新コロナにやられる前に連中の脳みそはルソー的自由という妄想を叩き込む左翼教育のおかげで相当やられてますね（中和するにはヘーゲルによるルソーに対するアンチテーゼがいいかもしれませんが。日本のインテリでルソーについて教えたがる奴らは腐るほどいても、ヘーゲルやカントについて教えられる人はそれほどいないんでしょうね）。今はまさに戦争と同じ状態であるってことが理解できないというか、平和ボケしてるんで、そうした考えに強い心理的アレルギー反応をしめしてるんでしょう。だからでしょうか、戦後日本の危機管理は世界各国にくらべ０点に近いんじゃないですか？この戦争は目に見える侵略者ではなく目に見えない侵略者であり、戦争は戦争であり、勝たなければ意味がないんです。だから、国は国民を一つの方向にまとめねばならないんです。それが国の使命なのです。

かつて日本の植民地時代に日本から公衆衛生や医療インフラを教わった台湾、今では新コロナ対策について一等国であると海外のメディアは報じる一方、元宗主国の日本の新コロナ対策は最低じゃないかという印象付けをするように海外メディアは報じています。

新コロナって肺がまっかっかに爛れたよくある肺炎とは程遠い、肺のデリケートな気泡がウイルスとそれにたいする過剰な免疫反応のダブルパンチでぶっこわされ、膿（ウイルスなどの病原体と戦った白血球などの死骸）が溜まり、はち切れて漏れ出し、極端な言い方すれば、肺が膿に浸かってしまい死んだり、心臓がやられ心臓発作や心不全のような症状で死んだり、しかも、腎臓や腸、そして、脳天（脳幹にはACE２受容体がいっぱいありますからね）まで行かれる、ですよ！生物学的に簡単にいえば、コロナが大好きなACE２受容体が濃厚な細胞があるところならコロナは体のどこへでも行ってぶっ壊し、それに対してパニック状態になった免疫が過剰反応してダメージに拍車をかけ、だから発症してからかなり早く死ぬってことなんです。肺炎に毛が生えた症状ではないんです。

これら、すべて、病理解剖から一目瞭然なんですけど、まだ、普通のインフルエンザに毛がはえたようなものだと思っている常識知らずがいるることは国の恥です。

新コロナで犠牲になって死んだ人の姿は、家族にも公開されることなく、必要に応じて病理検視解剖に付され、そうでなくても、そのまま荼毘に付されます。よって、入院前の姿を最後に、次にお目にかかるのは遺骨の姿なんです。伝染病による遺体の処置についての法律（感染症法第30条第1項など）では一般的にはこのように定めていますから、最後のお別れがないのです。しかし、これって、出征前の兵士を送り出したのが最後で、次に出あったのは遺骨となった元気に出征していった兵士だったという、戦時中の出来事に酷似してませんか？

　

だから、今の現実は戦争なんです。そして、全体主義がどうのこうの議論するのではなく、戦争中という非常体制下においては常時憲法で保証されている”個人の自由”も制約されることがあるというのも忘れてはならない法の原理です。これを無視した”個人の自由”はカオスを招き、国を滅ぼす、或いは、今回のようなウイルスとの戦争であれば、国自体が滅亡する前に国民が死滅してしまうかも知れません、”個人の自由”の死守という大義名分の下に。だから、無知な人達による自分勝手な行動は断じて許させるべきではないのです。

”バカは死ななきゃ治らない”と言いますが、自業自得で死ぬ前に治す術があるとすれば、臨床心理でいう”aversion therapy”の原理を応用して、実際に新コロナにやられて死んだ人の解剖によって見ることができる膿だらけの肺などのグロテスクな画像を見せ、”あなたもこうなりたいですか？”、そして、あなたの行動が、こうしたグロテスクな現実をあなたの知らない所で罪のない人達に広めているという現実を認識できますか？と問い詰めてみれば、何人かは改心し、行動を改めることができるかと思います。

今回の新コロナ戦争に勝つ為に絶対必要条件は、外出自粛などによる国民一人一人の行動の変化によりウイルスの伝播を食い止め、新たな感染者の出現を最小限にし、日本の医療システムをパンク崩壊させないことです。認知行動療法的にみれば、行動を変えるには、新コロナという侵略者に対する認識を変えることが第一絶対必要条件です。そして、ここでいう行動を改める為に認識を改めるという事は、とどのつまりは、孫子の兵法、謀攻編にある、”知彼知己者、百戦不殆”、彼（敵）を知る事は自分の弱点と長所を知る事であり、それゆえ、よりよい戦略と立て実行できるので、どんなに戦が長引き辛いものとなってもリスクを最小限にコントロールできる、という知恵そのものの実践でもあるといえます。

ここの先述した新コロナの現実についてありのままに報告した記事のリンクを載せておきますので、じっくりと精読してください。

https://www.sciencemag.org/news/2020/04/how-does-coronavirus-kill-clinicians-trace-ferocious-rampage-through-body-brain-toes?fbclid=IwAR256eH1usuClTBVrerlN9q4XGpxizrk2BRfU32zFrm9ZG3G4UQK3B3nEJM

Divine Mercy in the Scripture Readings for Divine Mercy Sunday (A)

Feliz Domingo de Misericordia Divina!

This Sunday, Paschal Octave Sunday, being the 8^th day from Resurrection Sunday, is also known as Divine Mercy Sunday, as Jesus explicitly expressed his desire for the feast of Divine Mercy to be celebrated on Sunday after Resurrection Sunday, in his personal revelations to St. Maria Faustina (Diary 49, 88, 280, 299, 341, 570, 699, and 742).

So, in today’s Scripture readings (Acts 2:42-47; Psalm 118:2-4, 13-15, 22-24; 1 Peter 1:3-9; John 20:19-31), how do we reflect Divine Mercy?

First, the responsorial Psalm (Ps 118) sings Divine Mercy with joy and gratitude: Confitemini Domino quoniam bonus, quoniam in saeculum misericordia eius!

God’s “in saeculum misericordia eius!” - God’s (His) everlasting Mercy!

In our English translated responsorial Psalm, the Latin word, “misericordia”,  is “love” in the refrain, while “mercy” in elsewhere.

It is appropriate to translate “misericordia” interchangeably between love and mercy as the original Hebrew word for “misericordia”(mercy) is “chesed (חֶסֶד)” , and this important Hebrew world for God’s character (i.e. Genesis 19:19; Psalm 136; cf. 1 John 4:7-8, 16) can be translated not only as mercy but also as covenant loyal love, love-kindness, and grace.

So we celebrate la fiesta de Misericordia Divina with joy and gratitude, praising His everlasting mercy (love) as we sing today’s responsorial Psalm, Psalm 118.

As the responsorial Psalm is in response to the first reading to connect to the Gospel reading (John 20:19-31), let’s look at the first reading (Acts2:42-47).

The first reading describes the nascent Ekklesia (Church) as the communion of the apostolic faithful, practicing the Eucharistic table fellowship, breaking and sharing one bread so that they had become one body of Christ (cf. 1 Corinthians 10:17; 12:12, 27). And they were bound as one body (one communion) through their faith and prayer.  Also, they care for one another. That is why they liquidated their personal assets and redistributed the proceeds from the liquidation. In doing so, note that they did not reallocate the assets equally but according to individual needs, as God distributed His provisions to us (i.e. Philippians 4:19; 2 Corinthians 9:8).. This shows that Christian concept of justice is not based upon equality but needs-based and reflecting mercy. So definitely, Christian economic appropriation is not that of communism or socialism.

This reminds what Cardinal George wrote on Feb 27, 2011 for the Chicago Catholic New World, “Why doesn’t God love everyone equally?”. It is well worth reading this provocative essay in connection to the first reading, as Cardinal George describes how God’s loves for us is unique to each person, as everyone has different needs and gifts (1 Corinthians 12:4; 2 Corinthians 9:12).

The newborn Church was the community where everyone contributed according to what they had and where everyone received what they needed, just as Jesus, who is Divine Mercy and Love (Diary 1074), has done. So in this community, everyone was grateful and joyful to God for His mercy and love, being present among them, as he is always present among the faithful (Matthew 18:20 cf 28:20), even you may not see him physically.

In this community, the disciples saw the presence of the risen Christ in breaking the bread, just as two disciples did in Emmaus (Luke 24:30-32).

Basically, the first reading tells us that the early Church, as the communion of the faith, was Eucharistic in breaking and sharing the bread, which symbolically reminds the presence of the risen Christ, who is Divine Mercy and Love, to whom everyone was grateful and joyful.  In addition to the breaking of one bread, they also experienced the presence of the risen Christ in the Word, as they went over his teaching in the Scriptures. The responsorial Psalm today reflects the spirit of this Eucharistic communion of faith.

The risen Christ, who is Divine Mercy and Love, was always with everyone as they were together in his name and as they broke one bread to share to be one body of his, as reflected in the first reading, his presence was not visible. In fact, the first reading describes how the disciples lived after being made into the apostles on Pentecost, which followed the Ascension of the risen Christ.

Physically, Jesus was already gone back to the Father, who sent him. Yet, he is always present in the Spirit, through the Holy Spirit, whom Jesus called another Parakletos (Advocate)(i.e. John 14:16, 26), while Jesus himself is Parakletos (1 Johohn 2:1). So, we can see the risen Christ, Divine Mercy and Love, through our faith as we believe, regardless of his physical presence.

And this is an issue reflected in today’s Gospel (John 20: 19-31).

Remember how John was at the empty tomb in the Gospel reading for Resurrection Sunday (John 20:1-9)? He did not see in his eyes the risen Christ in the empty tomb and did not understand the whole circumstances. Yet, he believed that Jesus was risen (John 20:8).

In the first part of today’s Gospel (John 20:19-23), the risen Christ was physically present to the disciples except Thomas, who was absent, in the evening of the day of Resurrection. The way he came to the disciples in the firmly closed and locked Upper Room on that evening was just as mysterious as the empty tomb of his early in that morning. It reminds that the body of the risen Christ has no barrier as he can go anywhere he wills regardless of any physical obstacles – whether tomb stone or locked room. So, the risen Christ came to the disciples, who locked themselves securely in the Upper Room out of fear of persecution and greeted with his peace: Peace be with you! (John 20:19, 21). And, he poured his breath upon them gently, saying, “Receive the Holy Spirit”, upon suggesting to make them apostolic, saying, “Peace be with you. As the Father has sent me, so I send you” (John 20:21-22). And, he reminded the importance of forgiveness, an act of mercy (John 20:23), reiterating what he had taught before (Matthew 16:19; 18:18).

So their initial fear to lock themselves turned into overflowing joy. And they did want to share this joy with Thomas since he missed to meet the risen Christ. But he was skeptical and told them that he would not believe without physical evidence he can personally examine to his satisfaction (John 20:25), as the second part of this Sunday Gospel narrative (John 20:24-31) goes. So Thomas was with the rest of the disciple a week later, on the second Sunday from Resurrection Sunday.

Lo and behold, there appeared the risen Christ again with his full body with his nail marks and wound mark! This time, Jesus called skeptical Thomas to examine him as he had wanted. And Thomas  immediately came to believe. Then Jesus said, “Blessed are those who have not seen and yet have come to believe”(John 20:29).

What about us? – in contrasting John in John 20:8 and Thomas in John 20:24-28.

Do we need to see physical evidence to believe, just because they say, “Seeing is believing”? Do we have to have physical and tangible evidence to believe, as in the court of law?

Which are we? John who believed without seeing the risen Christ in person yet and without quite understanding? Or Thomas, who needed to put his own hand to physical evidence to believe?

Believing in the risen Christ without his physical presence but in faith also means to believe in Dive Mercy and Love. To help us on this, Jesus instructed St. Faustina to make a painting of him, as he appeared to her as Divine Mercy himself (Diary 47-48). So, now we have a visual aid, even we have not yet seen the risen Lord, Divine Mercy and Love, physically.

In our communion of faith, where our acts of mercy and love for one another are practiced, and in our breaking of bread to share, we encounter risen Christ, Divine Mercy and Love.

Finally, today’s second reading (1 Peter 1:3-9), Peter reminds us that the Resurrection of Christ is an act of Divine Mercy. And through this act of Divine Mercy, the Resurrection of Christ, as the first fruit from the dead, we can receive a new birth, though we may have to suffer to refine our faith.

Peter also reflects risen Jesus’words in John 20:29, saying”Although you have not seen him you love him; even though you do not see him now yet believe in him, you rejoice with an incredible and glorious joy, as you attain the goal of your faith, the salvation of your souls”(1 Peter 1:8-9).

So even though we have not yet seen the risen Lord as Mary Magdalene did (John 20:11-18, as it was read last Tuesday) and as the disciples did (John 20: 19-31, today’s Gospel), we believe in him and his Resurrection just as they did, through our faith, and in light to Jesus’ words in John 20:29 and in Peter’s words in 1 Peter 1:8-9. This way, we can live as the apostles who enjoyed the table fellowship (Acts 2:42-47) and sing our praise to God with joy and gratitude to Nuestro Dios Todopoderoso para Su Misericordia Divina y Amor (Psalm 118).

Confitemini Domino quoniam bonus, quoniam in saeculum misericordia eius!

Den gracias al Señor, porque El es bueno; Porque para siempre es Su misericordia!

Give thanks to the Lord, for he is good, his love –mercy (chesed) is everlasting!

הודו ליהוה כי טוב כי לעולם חסדו׃!   (Ho-w-ḏu Yah-weh ki ṭo-wḇ; ki lə-o-w-lam ḥas-dow)

Holy Saturday Reflection: Mournful of Death of Jesus yet Hopeful of Resurrection of Christ

As we have venerated the Cross, upon the Good Friday Liturgy of the Word, our mourning for the death of Jesus has begun. This day of grief for the loss of Jesus, Holy Saturday, can be juxtaposed to the Jews practice Tisha B’Av in remembering the destruction of Solomon’s Temple by Nebuchadnezzar ‘s Babylonian invaders in 586 BC and the loss of the Second Temple by Titus’ Roman army in 70AD.

What have you felt as you went over the Johannine Gospel passion narrative from the time of Jesus’ arrest to his death on the Cross and to his burial (John 18:1-19:42), reflecting his Via Doloros, as in the Sorrowful Mysteries of the Holy Rosary, as well as his Via Crusis, as in the Stations of the Cross? Perhaps, you have experienced Jesus’ increasing pain and agony, as you recognize that he was taking our place. And, how have you felt in venerating the Cross, before receiving the Communion without the Eucharistic prayer? What was it like to receive the Communion without being called the Eucharist, though being pre-consecrated, on Good Friday afternoon in memory of his death?

There is something unexplainably but definitely worthy reflecting and pondering upon in venerating the Cross and receiving the Body of Christ for the Communion, after 3 o’clock in the afternoon of Good Friday, in intensely commemorating the death of Jesus the Christ.

With our heavy heart of grief, we left the Cross that we venerated and the sanctuary that looked bare, as the alter was ripped and all sacred objects could not be seen. Such a barren sanctuary may invoke the Temple robbed and destroyed by the Babylonians.

Perhaps, to some, the sanctuary without the alter and all other sacred objects has recalled Jesus’ anger on our the defilement of the Temple violently cleansing the Temple (cf. John 2:13-21; Matthew 21:12-16//Mark 11:15-18//Luke 19:45-47) in juxtaposition to God’s Passover midnight strike on all firstborns in Egypt (Exodus 12:12, 29).  To others, the darken sanctuary with no alter and the Crucifix may recall that the dark time when the  sacred objects were taken out of the Temple by the Babylonian army (2 Kings 25:13-21; 1 Esdras 50-58). And, at that time, the Ark of the Covenant was also lost. Now, we do not see Jesus in the sanctuary. Neither in the Crucifix nor in the Tabernacle.

Just imagine what the Temple that once stood on Mount Zion so magnificently, having the Ark of the Covenant securely placed in its Holy of Holies, looked after the Babylonians defiled and destroyed and took away its sacred object, including the Ark of the Covenant. And, juxtapose such Temple of desolation to the darken sanctuary without the Crucifix and the alter and other sacred objects being made invisible….the sanctuary without the presence of Christ, especially after we consumed the Body of Christ for the Good Friday Communion, to remember that the body of Jesus is being buried, thus, made invisible.

But, this grief is not the state where God leaves us.

We have mourned the death of Jesus, whom we followed during Lent to his Cross, and have lamented our sins that resulted in his death, instead of our own death, as he took our place to suffer and to die, so that the Scripture is fulfilled (John 13:18;18:32, cf. Isaiah 52:13-53:12; Psalm 41:10(9)).

While we mourn for Jesus’ death in our place and humbly repent our sins that led to his death, let us remember that this is to fulfill the aforementioned Scripture. Jesus did not die in vain. His death was not to let the darkness of sin dominate to please Satan. He died in our place so that the Scripture is fulfilled. And, the fulfillment of the Scripture through his death is mainly found in Isaiah 53:11-12, as well as Psalm 41:11-14(10-13). Yes, these portions of the Scripture tell the Resurrection of Jesus from the dead.

Jesus has repeatedly assured of his Resurrection on the third day as fulfillment of the Scripture. Furthermore, let us recall Jesus saying, “Now is the time of judgement on this world; now the ruler of this world will be driven out. And when I am lifted up from the earth, I will draw everyone to myself”(John 12:31-32), to those who were hostile to him, before the Lord’s Supper. And, these prophetic words of Jesus near his death may also call our attention to Zechariah’s prophecy on how God will bring all lost and scattered sheep back, refined anew, though the wicked shepherds would strike the real shepherd and scatter his sheep (Zechariah 13:7-9). In fact, Jesus himself later reflected this prophesy of Zechariah during the Lord’s Supper on the night before his death in connection to his Resurrection:

This night all of you will have your faith in me shaken, for it is written: ’I will strike the shepherd, and the sheep of the flock will be dispersed’; but after I have been raised up, I shall go before you to Galilee” (Matthew 26:31-32).

And, upon his Resurrection, the angel at the empty tomb of Jesus has said to Mary Magdalene and “the other Mary”(Mathew 28:1 cf. 27:56; John 19:25, the wife of Clopas and sister of the mother of Jesus, as well as James and Joseph, brothers of Jesus):

He is not here, for he has been raised just s he said. Come and see the place where he lay. Then go quickly and tell his disciples, ‘He has been raised from the dead, and he is going before you to Galilee; there you will see him’.  Behold, I told you (Matthew 28:6-7).

And, upon being lifted-up in glory, Jesus wants us to be drawn to him as one with him, in a way that he and the Father are one (John 17:21 cf. John 10:30; 14:20) .

Yes, we mourn for the rest of Paschal Triduum. But, at the same time, we know in faith that our mourning will turn into a fresh joy with our reunion with Christ, the risen Christ, on the third day, as he has foretold! And, the joyful reunion with the risen Christ begins with the women who first went to the tomb (Matthew 28:8).

So, let us get up and head out to the tomb, where Jesus is laid before the third day from his death will roll in. And, our gathering around the tomb is where our Paschal Vigil Mass starts.

We are certainly mournful of Jesus’ death on the Cross. And, we are contrite of our sins that led to his death for us to be redeemed from the bonds of sins.   Because God is love and of full of mercy, He now calls us to rise out of our mourning and sorrow to go where His Son’s promise on Resurrection occurs, with our new hope that is already rising in our heavy heart of grief.

Two-Fold Christian Passover II – Good Friday – Jesus Dies on the Cross as Passover Lamb of God, Whose Flesh the Living Bread of Life and Whose Blood as Divine Mercy Protection of the New Covenant

In my blog article yesterday, I referred the first two days of Paschal Triduum, Maundy Thursday (Holy Thursday) and Good Friday, as two-fold Christian Passover. It is because the Synoptic Gospels (Matthew, Mark, Luke) describe the night before the death of Jesus as Passover evening, while John’s Gospel sees the day of Jesus’ death was the day of preparation for Passover. In the Synoptic Gospel, Jesus instituted the Sacrament of the Holy Eucharist at the Lord’s Supper, which was hosted by Jesus as his last Passover Sedar supper. On the other hand, Jesus was killed just before Passover Sabbath began at that day’s sundown, as to be the Passover lamb to be slaughtered to be roasted for Passover Sedar supper and to sprinkle its blood for protection from God’s wrath passing over Egypt. Therefore, the first two days of Paschal Triduum can be understood as two-fold Passover in the context of the four canonical Gospels (Matthew, Mark, Luke, John) of Christians.

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In the Synoptic Gospels, it is the Unleavened Bread, with which Jesus identified his body to be taken (Matthew 26:26//Mark 14:22//Luke 22:19), in instituting the Sacrament of the Holy Eucharist, making it Blessed Sacrament. On the other hand, in the Johannine Gospel, it is the Passover Lamb, with which Jesus has become, as he died as a Passover lamb or Passover sacrifice (Seh for Korban Pesakh) was slaughtered to prepare for Passover Sedar supper (Exodus 12:3-6) and its blood for the protection from God’s wrath passing over (Exodus 12:7,12-13) .

In this two-fold Passover of Christians on the first two days of Paschal Triduum, we see Corporus Christi – the Body of Christ, both as unleavened Passover bread, matzo, consecrated into the Sacrament bread of the Eucharist, as well as the Passover lamb (Seh Korban Pesakh), slaughtered and lasted, for Passover Sedar supper, while his blood is to protect from God’s wrath passing over, while his blood, as Sanguinis Christi, to save us.

In Jesus’ Living Bread of Life Discourse (John 6:25-59), Jesus has identified himself as the living bread of life (John 6:35, 41, 48, 51) to be eaten as his flesh (John 6:51, 53-56) , with his blood to be drunk (John 6:53-56) to have eternal life (John 6:53-54), to be raised from the dead at the end of time (John 6:54), and to be in full communion with him (John 6:56). And, Jesus desires us to be in full communion with him, as he himself addressed during his Last Supper Discourse (John 14:20).

The Passover Sedar bread, which Jesus broke and shared with his disciples, is his body. The Passover Sedar wine, which he shared out of his cup, is his blood. As he broke the bread, as his body, in in instituting the Sacrament of the Holy Eucharist, at the Lord’s Supper, night before his death, he was breaking his own body to be eaten as the Living Bread of Life to be in full communion with his disciples, whose feet he washed out of love. Then, his blood was also shared with them, for the new covenant for oneness, evoking a new everlasting covenant of peace in Ezekiel 37:24-28, in which Jesus can be seen as the Davidic king to be in communion with.

As John the Baptist identified, Jesus, whose body is the Passover living bread of life, is also the Lamb of God who takes away the sin of the word (John 1:29), and the Lamb of God, who will return as the mighty King of the Universe at the end of time for his wedding supper (Revelation 19:9-21). But, this Lamb of God was slaughtered by the hands of evil on the day of Passover preparation as to be Passover lamb (Seh Korban Pesakh), whose roasted flesh is eaten and whose blood is to be sprinkled.

In this two-fold Christian Passover, spanning the first two days of Paschal Triduum, we see the salvific significance of Jesus’ self-sacrifice on the Cross in the same spectrum of his actions of service at the Supper and what came after the Supper last night, so that we can eat his flesh as the Living Paschal Bread of Life and drink his blood for his never covenant and for the protection like the Passover protection.

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Yesterday (Part I of the two-fold Christian Passover), Maundy Thursday (Holy Thursday), we celebrated the Lord’s Supper as Passover Sedar, for which Jesus washed his disciples’ feet and instituted the Sacrament of the Holy Eucharist. The foot washing implies hospitality (Luke 7:36-44) and priestly service (Exodus 30:17-21) and service of Christian love (John 13:34-35).

Chrism Mass to bless the perfumed oil for Sacramental anointing, celebrated yesterday during the day, signifies renewal of priestly vows and priestly unity to serve.  And, priestly service was demonstrated during evening Mass of the Lord’s Supper, through the foot washing service performed by a priest, in persona Christi, before the Liturgy of the Eucharist, as Jesus did during just before the Lord’s Supper began. And, in Jesus’ Mandatum Novum, the priestly service of the foot washing is what Christian love can be manifested. Because by virtue of Baptism, we are all call to be worthy for priestly roles, whether ordained or not. And, we are also called to replicate this Christian love to one another, as demonstrated to us by Jesus (John 13:34-35), the high priest (Hebrews 2:17;3:1;4:14-5:10; 7:11-8:13; 9:11-15) .

Today (Part II of the two-fold Christian Passover), Friday of  the Passion of the Lord, Good Friday, we celebrate the Lord’s Passion, as the climax of Holy Week, commemorating how Jesus’ suffering (passion) culminated in his agonizing death on the Cross. We celebrate what the Crucifix reminds us.

During these dark hours, from late last night, after the Lord’s Supper, this day to commemorate his Passion today, we must remember that Jesus had no sin but was made to be sin for us so that we may be made righteous in him (2 Corinthians 5:21).

The gushing flow of the blood, along with the water, from the pierced Jesus’ body on the Cross upon his death (John 19:34) at 3 o’clock in the afternoon (in the 9^th hour of the Roman clock) (Matthew 27:45-50//Mark 15:33-37//Luke 23:4-46) is fulfillment of this prophecy of Zechariah, “I will pour out on the house of David and on the inhabitants of Jerusalem a Spirit of mercy and supplication, so that when they look on him whom they have thrust through, they will mourn for him as one mourns for an only child, and they will grieve for him as one grieves over a first born” (Zechariah 12:10).  The blood, together with the water, poured out of Jesus on the Cross is the blood of the new covenant that Jesus proclaimed in instituting the Sacrament of the Eucharist at the Lord’s Supper (Matthew 26:28//Mark 14:20// Luke 22:20 ) , renewing the protective and salfivic effect of the blood of the Passover lamb (Exodus 12:7, 13 cf. Exodus 24:8 ), is also the Spirit of Divine Mercy, as Jesus said to St. Maria Faustina (#299, Diary of St. Faustina).  As the blood of Jesus, who is the Lamb of God (John 1:29), was poured out gushing (John 19:34), the curtain of the Holy of Holies in the Temple was torn open (Matthew 27:51//Mark 15:38//Luke 23:5), making God’s throne of grace accessible for us to receive the Divine Mercy (Hebrews 4:16).  The torn curtain of the Temple upon the last breath of Jesus also recalls the strong forces of God passing over Egypt on the night of Passover.

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Good Friday is the day that we commemorate how the Lord’s Passion culminated in his agonizing death on the Cross – so that death passes over us – so that death has no final word to us - so that we can attain eternal life that Jesus has promised – so that we will resurrect with our new incorruptible bodies in the fullness of time (1 Corinthians 15:12-58), evoking an image of the dry bones in the valleys of death are regaining life with the Holy Spirit as the breath of God being poured to start a new creation with a new everlasting covenant (Ezekiel 37:1-28).

As Paschal Vigil Mass readings remind us, what follows this sorrowful day of the Lord’s death on the Cross is the rising of new life, Resurrection of the Lord, as the firstfruit or firstborn from the dead, early predawn morning on the third day from his death. And, it marks the end of Paschal Triduum.

As reflected in Tenabrae Service, the three-day period of Paschal Triduum is the span of time when the power of darkness is over us, pressing Jesus to suffer to his agonizing crushing death on the Cross, as reflected in Good Friday Gospel reading (John 18:1—19:42), which is the fulfillment of the last and fourth servant songs of Isaiah, being Good Friday first reading (Isaiah 52:13-53:12). But, as the fourth servant song of Isaiah (Isaiah 52:13-53:12) reminds with 53:11-12, this darkness is not forever. Rather, this darkness of evil is passing, just as the wrath of God to punish Egypt was passing over on the night of Passover (Exodus 12:12-13). In the last 2 verses of the last servant song (Isaiah 53:11-12), it is prophesized that the suffering servant of God will rise to see the light of life, justifying us and taking away our sins. Namely, today, Good Friday, is to commemorate the fulfillment of the last servant song by the servant of God (Isaiah 52:13-53:12), in going over Via Dolorosa, the five Sorrowful Mysteries of the Holy Rosary, with our focus on Via Crusis of the 14 Stations of the  Cross, in Good Friday Gospel narrative (John 18:1-19:42).

This glimmer of hope for light, found in Isaiah 53:11-12 is also reflected in today’s second reading (Hebrews 4:14-16, 5:7-9) gives a powerful reason for this hope to cope with this darkness, because Christ, who suffered and commended his spirit to the Father for his redemption (Psalm 31:6(5)), is our great high priest, who is able to share our suffering and death, as he has done so during this dark period. He is also our eternal priest in the order of Melchizedek (Hebrews 7), our high priest of a new covenant at the right hand of the heavenly majesty (Hebrews 8), the high priest, whose self-offering on the Cross has made once-for-all eternal sacrifice to renew the covenant through his blood (Hebrews 9, 10).

Because Christ’s suffering did not simply end with his death but his Resurrection comes after his death, Paschal Mystery of Christ has made it possible that our suffering and death can be meaningful, especially these become results of our faith in Christ and our service of love as he has commanded. Thus, suffering and death of martyrs are meaningful enough to glorify Christ. That is why Paul said that our labor in Christ is never in vain (1 Corinthians 15:58) and that there is nothing to fear in our labor for him (1Corinthians 16:10).

Though Christ in the human flesh of Jesus died on the Cross died, Christ in the Eucharist is secured and protected, as he was transferred to a special place, called Alter of Repose, before the alter to celebrate his presence in the Eucharist was stripped away, after Mass of the Lord’s Supper in the evening of Maundy Thursday. Because of this secure reposition last night, we are able to receive the Holy Communion today, upon Veneration of the Cross.

The reception of the Holy Communion on Good Friday is not the Liturgy of the Eucharist, as in Holy Mass. Rather, the Communion distribution on Good Friday is the Liturgy of the Presanctified Gifts, because the Holy Communion that we receive today was consecrated during the Liturgy of the Eucharist at the evening Mass of the Lord’s Supper last night and was securely reposed upon being transferred after the Mass. This is why there is no Eucharistic Prayer offered as there was no Eucharistic celebration on Good Friday.

On Good Friday, we still receive the Body of Christ, the Living Bread of Life, though it is the day that Christ in the human flesh died. Christ has suffered and died today. Yet, he is found in the Living Bread of Life to keep us alive, and, as the last two verses of the last servant song, Isaiah 53:11-12, remind, Christ in Jesus will rise, upon the passing of the darkness of evil over us. The return of the light – the arrival of the new light with the Resurrection will be celebrated to end the Paschal Triduum soon at Paschal Vigil Mass.

God is good, all the time – even amidst of the time of darkness. Therefore, all the time, God is good. Otherwise, the Friday to commemorate Jesus’ passion culminating in his agonizing death on the Cross would not be called Good Friday.