Faith, Mercy, and Community: inspire us to lead lives filled with purpose and love.
(Acts 2:42-47; Psalms 118:3-4, 13-15, 22-24; 1 Peter 1:3-9; John 20:19-31)
Throughout this Octave, the Church invites the faithful to reflect on the Gospel accounts of Christ's Resurrection. Each day offers an opportunity for deeper reflection on the significance of this pivotal moment in Christian belief, the triumph of life over death and the promise of eternal life for all believers.
The celebration of Divine Mercy Sunday has been observed since 2000. The feast was instituted by St. Pope John Paul II at the canonisation of St. Faustina Kowalska, a Polish nun who played a crucial role in promoting the message of Divine Mercy. St. Faustina documented her visions and conversations with Christ, which emphasised God's boundless mercy and love for humanity.
On Divine Mercy Sunday, the Church highlights the special promises Jesus made to those who trust in His mercy. The day’s significance is further enriched by the Church’s granting of indulgences, which encourage the faithful to partake in the sacrament of reconciliation and to engage in acts of mercy, reflecting the core message of compassion and forgiveness that St. Faustina shared. This occasion serves not only as a celebration of mercy but also as a reminder of the profound love and grace that God extends to all.
The covenant relationship we cultivate with our Saviour, Jesus Christ, is deeply rooted in the shared fellowship of the Christian community. This relationship flourishes through our communion with one another and through the life-giving presence of Christ the Redeemer in the sacrament of the Eucharist. Establishing a covenant with the Most Holy Trinity requires not only heartfelt communication with God through prayer but also a diligent pursuit of understanding His will. This understanding is attained by immersing ourselves in the sacred Old Testament Scriptures and the New Testament teachings imparted by Jesus Christ Himself. Moreover, it is imperative that we manifest these teachings in our daily lives by performing acts of mercy and kindness towards our brothers and sisters within the human family.
In the First Reading, we witness a vivid portrayal of the early fellowship within the New Covenant community in Jerusalem. The esteemed St. Luke, the inspired author of both the Gospel of Luke and the Acts of the Apostles, describes in detail how three defining characteristics were ever-present among the members of the Jerusalem faith community. Firstly, they were unwaveringly devoted to both listening to and actively implementing the teachings of the Apostles. Secondly, they embraced a communal lifestyle, akin to a family, sharing their resources and caring for one another. Lastly, they centred their spiritual lives on the Eucharist, which served as the heart of their worship and unity. These three vital characteristics, devotion to teaching, communal living, and an Eucharistic focus, remain essential for any faith community striving for spiritual vitality and growth.
Turning to the Responsorial Psalm, we encounter the poignant voice of a mysterious, unnamed king of Israel, expressing gratitude and reverence after God has graciously led him to victory over his adversaries. This psalm holds particular significance, as it is recited during the Liturgy throughout Holy Week, on Easter Sunday, and in the subsequent week, because of its profound fulfilment in Jesus Christ, our Saviour and divine King. In this context, we acknowledge and celebrate the victory God has bestowed upon Him, raising Him from the dead and enabling Him to reign supreme over all nations as the King of kings and Lord of lords!
In the Second Reading, St. Peter offers praise and thanksgiving to God for two remarkable benefits that flow from His divine mercy. Firstly, he speaks of our new birth into a “living hope” made possible by the resurrection of Jesus Christ from the dead. This resurrection is a cornerstone of our faith, affirming that death has been conquered. Secondly, St. Peter highlights the profound assurance of our promised inheritance from Christ, described as imperishable, undefiled, and unfading. This divine inheritance not only secures our future in Heaven but also assures us of God’s protective embrace here on earth. In the tangible Sacrament of Baptism and the ongoing grace of the Eucharist, God safeguards us through our faith in Christ Jesus, nurturing us for the salvation He has so graciously unveiled.
In the Gospel Reading, we witness a profound moment after the Resurrection of Jesus, as He appears to His Apostles in a way that transcends the ordinary limits of the physical world. This encounter takes place on a Sunday afternoon, which the ancients counted as the eighth day since Resurrection Sunday, notably without the modern concept of place value. The timing is significant, likely around the ninth hour, or 3 PM, which is traditionally observed as the hour for prayer and is also the moment when Jesus sacrificially surrendered His life on the Cross (Mt 27:46, Mk 15:34, and Lk 23:44-46).
The Apostles find themselves in a locked room, their doors firmly secured out of fear for their safety after the events surrounding Jesus's crucifixion. Yet the locked doors cannot impede the presence of the risen Christ. Upon His arrival, Jesus greets the disciples, except for Thomas, who is notably absent, with the customary Jewish salutation, “Peace be with you.” This phrase remains integral to the liturgy; it is echoed by priests during Mass as they stand in "persona Christi," embodying the Person of Christ while leading the congregation in worship.
By speaking these words, Jesus reassures His disciples, who must have felt overwhelming shame and regret for their conduct during His arrest and trial. He lovingly restores the deep intimacy they once shared, countering their insecurities and fears. To affirm His true identity and dispel any notion that they were hallucinating or confronting a mere apparition, He shows them His wounded hands and the wound in His side, an unmistakable testament to His suffering and resurrection. In this moment, the Apostles are blessed to gaze upon the glorified body of Jesus, the Messiah, a reminder of the profound truth of His resurrection.
After His greeting, Jesus commissions His disciples, saying, “As the Father has sent me, so I send you.” With this declaration, He breathes on them and imparts the Holy Spirit, saying, “Receive the Holy Spirit.” This moment is essential to the establishment of the Church, endowing the Apostles with the divine authority to forgive sins: “Whose sins you forgive are forgiven them, and whose sins you retain are retained.” This act ordains the Church’s Magisterium, empowering its leaders to make spiritual judgements, binding or forgiving sin in the name of God, mirroring the mission with which God the Father sent Jesus into the world.
A week later, again using the ancient method of counting, which denotes eight days, Jesus reappears to the eleven Apostles in the Upper Room, this time allowing St. Thomas, who had expressed doubt about the resurrection, to touch His wounds. Upon doing so, Thomas proclaims, “My Lord and my God!” This declaration is not merely an expression of belief but a profound acknowledgement of Christ’s divine nature, recognising Him as the ultimate source of power and salvation.
In contemporary times, Christ continually approaches His Church, as He did in the days and weeks following His Resurrection. He reveals Himself as the Servant-King, as highlighted in the Psalms Reading, encouraging and strengthening our faith in Him. As in His physical appearances to the Apostles in the Gospel Reading, He assures us today through the Sacrament of the Eucharist, which serves as a powerful reminder of our promised salvation, a reality that encompasses both our present circumstances and our future hope.
The Catechism of the Catholic Church offers profound insight into the nature of Jesus as the healer of both our bodies and our souls. By healing the sick and forgiving sins, He established His Church, through the power of God the Holy Spirit, to perpetuate His work of healing and salvation. Within the framework of the Sacrament of Penance, or Reconciliation, the sinner stands before the merciful judgment of God, who acts to heal and purify hearts and souls. According to CCC #1422, “Those who approach the sacrament of Penance obtain pardon from God’s mercy for the offence committed against Him and are, at the same time, reconciled with the Church, which they have wounded by their sins and which, by charity, example, and prayer, labours for their conversion.” For further understanding, one can refer to CCC #1423-1498, which expands on the effects and significance of this sacred sacrament.
To understand whether Jesus intended us to confess our sins to a human priest rather than to Him directly, we must carefully consider the implications of His words. In the Gospel, particularly in John 20:22, Jesus addresses His Apostles and bestows upon them the authority to forgive individual sins and to retain them. This delegation of power signifies that the Church, established by Christ, is entrusted with the responsibility of discerning and addressing specific acts of wrongdoing. Yet, for the Church to exercise this power effectively, individuals must openly confess their particular sins to Christ through the ministry of His priests. This process emphasises the necessity of specific confession; in essence, we are called to acknowledge our faults explicitly.
Reflecting on our own faith journeys, we must confront how often we echo Thomas’s doubt. Many of us struggle with the temptation to align with secular values and morals that run contrary to the teachings of Mother Church. A poignant example is found among Catholics in positions of political power who argue for a strict separation of Church and State. These individuals may assert that, because the laws of the land permit practices such as abortion, they are justified in their support, effectively sidelining the Church’s moral teaching. This raises crucial questions: Do they need physical proof, such as seeing the nails in Jesus’ hands, to affirm their belief?
Furthermore, we must examine our own beliefs about the fundamental aspects of our faith, such as the Real Presence of Christ in the Eucharist and the perpetual virginity of the Blessed Virgin Mary. Are we, too, seeking empirical evidence, like wanting to see the wound in His side, to bolster our faith? To truly believe in the name of Jesus Christ requires a complete acceptance of all that He taught and a commitment to the teachings of His Church. Therefore, categorisations such as “liberal Catholic” are misleading; they are political terms that do not apply to the realm of faith. Within Catholicism, one is either an orthodox adherent to the true doctrine of the faith or has strayed from it, often labelled a failed Catholic.
Catholicism is not akin to a cafeteria religion where one can pick and choose which doctrines to follow; it is a holistic faith that demands total commitment and belief. As Thomas did, we are encouraged to place our fingers in the wounds of Christ and, in doing so, to acknowledge Him genuinely, exclaiming, “My Lord and My God!”
The Catechism of the Catholic Church encapsulates this profound truth by teaching: “Finally, Christ’s Resurrection, and the risen Christ Himself, is the principle and source of our future resurrection: ‘Christ has been raised from the dead, the first fruits of those who have fallen asleep…for as in Adam all die, so also in Christ shall all be made alive.’ The risen Christ lives in the hearts of His faithful while they await that fulfilment. In Christ, Christians have tasted…the powers of the age to come’ and their lives are swept up by Christ into the heart of divine life, so that they may ‘live no longer for themselves but for Him who for their sake died and was raised’” (CCC 655). This teaching serves as a reminder that our faith is not merely about adherence to doctrine but also an invitation to participate in the divine life of Christ, transforming our lives to reflect His love and sacrifice.
The celebration of Divine Mercy Sunday has been observed since 2000. The feast was instituted by St. Pope John Paul II at the canonisation of St. Faustina Kowalska, a Polish nun who played a crucial role in promoting the message of Divine Mercy. St. Faustina documented her visions and conversations with Christ, which emphasised God's boundless mercy and love for humanity.
On Divine Mercy Sunday, the Church highlights the special promises Jesus made to those who trust in His mercy. The day’s significance is further enriched by the Church’s granting of indulgences, which encourage the faithful to partake in the sacrament of reconciliation and to engage in acts of mercy, reflecting the core message of compassion and forgiveness that St. Faustina shared. This occasion serves not only as a celebration of mercy but also as a reminder of the profound love and grace that God extends to all.
The covenant relationship we cultivate with our Saviour, Jesus Christ, is deeply rooted in the shared fellowship of the Christian community. This relationship flourishes through our communion with one another and through the life-giving presence of Christ the Redeemer in the sacrament of the Eucharist. Establishing a covenant with the Most Holy Trinity requires not only heartfelt communication with God through prayer but also a diligent pursuit of understanding His will. This understanding is attained by immersing ourselves in the sacred Old Testament Scriptures and the New Testament teachings imparted by Jesus Christ Himself. Moreover, it is imperative that we manifest these teachings in our daily lives by performing acts of mercy and kindness towards our brothers and sisters within the human family.
In the First Reading, we witness a vivid portrayal of the early fellowship within the New Covenant community in Jerusalem. The esteemed St. Luke, the inspired author of both the Gospel of Luke and the Acts of the Apostles, describes in detail how three defining characteristics were ever-present among the members of the Jerusalem faith community. Firstly, they were unwaveringly devoted to both listening to and actively implementing the teachings of the Apostles. Secondly, they embraced a communal lifestyle, akin to a family, sharing their resources and caring for one another. Lastly, they centred their spiritual lives on the Eucharist, which served as the heart of their worship and unity. These three vital characteristics, devotion to teaching, communal living, and an Eucharistic focus, remain essential for any faith community striving for spiritual vitality and growth.
Turning to the Responsorial Psalm, we encounter the poignant voice of a mysterious, unnamed king of Israel, expressing gratitude and reverence after God has graciously led him to victory over his adversaries. This psalm holds particular significance, as it is recited during the Liturgy throughout Holy Week, on Easter Sunday, and in the subsequent week, because of its profound fulfilment in Jesus Christ, our Saviour and divine King. In this context, we acknowledge and celebrate the victory God has bestowed upon Him, raising Him from the dead and enabling Him to reign supreme over all nations as the King of kings and Lord of lords!
In the Second Reading, St. Peter offers praise and thanksgiving to God for two remarkable benefits that flow from His divine mercy. Firstly, he speaks of our new birth into a “living hope” made possible by the resurrection of Jesus Christ from the dead. This resurrection is a cornerstone of our faith, affirming that death has been conquered. Secondly, St. Peter highlights the profound assurance of our promised inheritance from Christ, described as imperishable, undefiled, and unfading. This divine inheritance not only secures our future in Heaven but also assures us of God’s protective embrace here on earth. In the tangible Sacrament of Baptism and the ongoing grace of the Eucharist, God safeguards us through our faith in Christ Jesus, nurturing us for the salvation He has so graciously unveiled.
In the Gospel Reading, we witness a profound moment after the Resurrection of Jesus, as He appears to His Apostles in a way that transcends the ordinary limits of the physical world. This encounter takes place on a Sunday afternoon, which the ancients counted as the eighth day since Resurrection Sunday, notably without the modern concept of place value. The timing is significant, likely around the ninth hour, or 3 PM, which is traditionally observed as the hour for prayer and is also the moment when Jesus sacrificially surrendered His life on the Cross (Mt 27:46, Mk 15:34, and Lk 23:44-46).
The Apostles find themselves in a locked room, their doors firmly secured out of fear for their safety after the events surrounding Jesus's crucifixion. Yet the locked doors cannot impede the presence of the risen Christ. Upon His arrival, Jesus greets the disciples, except for Thomas, who is notably absent, with the customary Jewish salutation, “Peace be with you.” This phrase remains integral to the liturgy; it is echoed by priests during Mass as they stand in "persona Christi," embodying the Person of Christ while leading the congregation in worship.
By speaking these words, Jesus reassures His disciples, who must have felt overwhelming shame and regret for their conduct during His arrest and trial. He lovingly restores the deep intimacy they once shared, countering their insecurities and fears. To affirm His true identity and dispel any notion that they were hallucinating or confronting a mere apparition, He shows them His wounded hands and the wound in His side, an unmistakable testament to His suffering and resurrection. In this moment, the Apostles are blessed to gaze upon the glorified body of Jesus, the Messiah, a reminder of the profound truth of His resurrection.
After His greeting, Jesus commissions His disciples, saying, “As the Father has sent me, so I send you.” With this declaration, He breathes on them and imparts the Holy Spirit, saying, “Receive the Holy Spirit.” This moment is essential to the establishment of the Church, endowing the Apostles with the divine authority to forgive sins: “Whose sins you forgive are forgiven them, and whose sins you retain are retained.” This act ordains the Church’s Magisterium, empowering its leaders to make spiritual judgements, binding or forgiving sin in the name of God, mirroring the mission with which God the Father sent Jesus into the world.
A week later, again using the ancient method of counting, which denotes eight days, Jesus reappears to the eleven Apostles in the Upper Room, this time allowing St. Thomas, who had expressed doubt about the resurrection, to touch His wounds. Upon doing so, Thomas proclaims, “My Lord and my God!” This declaration is not merely an expression of belief but a profound acknowledgement of Christ’s divine nature, recognising Him as the ultimate source of power and salvation.
In contemporary times, Christ continually approaches His Church, as He did in the days and weeks following His Resurrection. He reveals Himself as the Servant-King, as highlighted in the Psalms Reading, encouraging and strengthening our faith in Him. As in His physical appearances to the Apostles in the Gospel Reading, He assures us today through the Sacrament of the Eucharist, which serves as a powerful reminder of our promised salvation, a reality that encompasses both our present circumstances and our future hope.
The Catechism of the Catholic Church offers profound insight into the nature of Jesus as the healer of both our bodies and our souls. By healing the sick and forgiving sins, He established His Church, through the power of God the Holy Spirit, to perpetuate His work of healing and salvation. Within the framework of the Sacrament of Penance, or Reconciliation, the sinner stands before the merciful judgment of God, who acts to heal and purify hearts and souls. According to CCC #1422, “Those who approach the sacrament of Penance obtain pardon from God’s mercy for the offence committed against Him and are, at the same time, reconciled with the Church, which they have wounded by their sins and which, by charity, example, and prayer, labours for their conversion.” For further understanding, one can refer to CCC #1423-1498, which expands on the effects and significance of this sacred sacrament.
To understand whether Jesus intended us to confess our sins to a human priest rather than to Him directly, we must carefully consider the implications of His words. In the Gospel, particularly in John 20:22, Jesus addresses His Apostles and bestows upon them the authority to forgive individual sins and to retain them. This delegation of power signifies that the Church, established by Christ, is entrusted with the responsibility of discerning and addressing specific acts of wrongdoing. Yet, for the Church to exercise this power effectively, individuals must openly confess their particular sins to Christ through the ministry of His priests. This process emphasises the necessity of specific confession; in essence, we are called to acknowledge our faults explicitly.
Reflecting on our own faith journeys, we must confront how often we echo Thomas’s doubt. Many of us struggle with the temptation to align with secular values and morals that run contrary to the teachings of Mother Church. A poignant example is found among Catholics in positions of political power who argue for a strict separation of Church and State. These individuals may assert that, because the laws of the land permit practices such as abortion, they are justified in their support, effectively sidelining the Church’s moral teaching. This raises crucial questions: Do they need physical proof, such as seeing the nails in Jesus’ hands, to affirm their belief?
Furthermore, we must examine our own beliefs about the fundamental aspects of our faith, such as the Real Presence of Christ in the Eucharist and the perpetual virginity of the Blessed Virgin Mary. Are we, too, seeking empirical evidence, like wanting to see the wound in His side, to bolster our faith? To truly believe in the name of Jesus Christ requires a complete acceptance of all that He taught and a commitment to the teachings of His Church. Therefore, categorisations such as “liberal Catholic” are misleading; they are political terms that do not apply to the realm of faith. Within Catholicism, one is either an orthodox adherent to the true doctrine of the faith or has strayed from it, often labelled a failed Catholic.
Catholicism is not akin to a cafeteria religion where one can pick and choose which doctrines to follow; it is a holistic faith that demands total commitment and belief. As Thomas did, we are encouraged to place our fingers in the wounds of Christ and, in doing so, to acknowledge Him genuinely, exclaiming, “My Lord and My God!”
The Catechism of the Catholic Church encapsulates this profound truth by teaching: “Finally, Christ’s Resurrection, and the risen Christ Himself, is the principle and source of our future resurrection: ‘Christ has been raised from the dead, the first fruits of those who have fallen asleep…for as in Adam all die, so also in Christ shall all be made alive.’ The risen Christ lives in the hearts of His faithful while they await that fulfilment. In Christ, Christians have tasted…the powers of the age to come’ and their lives are swept up by Christ into the heart of divine life, so that they may ‘live no longer for themselves but for Him who for their sake died and was raised’” (CCC 655). This teaching serves as a reminder that our faith is not merely about adherence to doctrine but also an invitation to participate in the divine life of Christ, transforming our lives to reflect His love and sacrifice.
Dr Nicholas Macedon OCD, Director of JJCIS
Jeeva Jyothi Carmelite Institute of Spirituality (JJCIS),
Old Gandarvakottai,
Pudukottai - 613301.
Tamil Nadu, India
What's app - +91 - 9698453101
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