Embracing God's Divine Mercy.
(Acts 4:32-35; Psalm 118:2-4, 13-15, 22-24;1 John 5:1-6; John 20:19-31)
Divine Mercy Sunday serves not only as a reminder of God's boundless mercy but also as a perfect opportunity for fallen-away Catholics to seek re-entry into the Church. However, to receive Holy Communion, individuals must be in a state of grace, meaning their souls must be free from mortal sin. Hence, those wishing to return to full communion with the Body of Christ must first participate in the Sacrament of Reconciliation. This sacrament is a vital step in restoring a right relationship with God, enabling the faithful to confess their sins and receive absolution.
In her diary, St. Faustina recorded an extraordinary promise from Jesus about the confessional: He assured her that He awaits sinners there, ready to embrace them with His love and compassion. She wrote: “When you approach the confessional, know this, that I Myself am waiting there for you. I am only hidden by the priest, but I Myself act in your soul. Here the misery of the soul meets the God of mercy" (Diary of Faustina, 1602). This powerful declaration highlights the sanctity of the confessional as a place of healing, where the profound mercy of God meets the brokenness of humanity.
Jesus emphasised the importance of trust in receiving His grace, stating, “Tell souls that from this fount of mercy, souls draw graces solely with the vessel of trust. If their trust is great, there is no limit to My generosity” (Diary of Faustina, 1602). This assurance invites the faithful to approach the sacrament with confidence in God's infinite mercy, reinforcing the idea that, no matter how far one may have strayed, the path back to grace is always open through sincere repentance and trust in God's love.
The First Reading is the second of three comprehensive summaries that illuminate the distinctive character of the Jerusalem Christian community. This community is described in detail in the Acts of the Apostles, particularly in Acts 2:42-47 and 5:12-16. In these accounts, we see that the early Christians centred their communal life on the Apostles’ teachings, emphasising the importance of the Eucharistic Liturgy. They also established a systematic approach to the equitable distribution of goods among themselves, reflecting their commitment to supporting one another and living out the values of generosity and community.
In today’s Responsorial Psalm, we are invited to reflect on God's profound mercy, a theme that resonates throughout Scripture. The refrain we joyfully proclaim three times, “His mercy endures forever”, is a powerful reminder of God's unfailing love and compassion towards humanity, reinforcing our faith and trust in His eternal grace.
In the Gospel Reading, we are brought back to a pivotal moment shortly after Jesus's Resurrection. This account recalls Jesus’s first visit to His Apostles, a significant and intimate reunion. He approaches them even while they are in hiding, fearful of the consequences of their association with Him. Lovingly, He reveals Himself by showing His wounded hands and side. This act not only affirms His identity but also dispels any doubts about His reality, as the Apostles may have feared they were seeing a ghost or an illusion. By showing His scars, Jesus reassures them of His physical resurrection and the truth of His promises, as prophesied in the Scriptures (Matthew 20:18-19; Mark 10:33-34; Luke 18:31-33).
In the context of our reading, it is important to note that this event takes place on Resurrection Sunday, specifically during the “even time” of the Jewish day, which traditionally marks the period towards the end of the day, around the ninth hour, or 3 PM. This significant hour is not only the third hour of daily prayer for the Jews but also the time when the second Tamid lamb was sacrificed in the Temple’s afternoon liturgical worship. Notably, it was also the very hour when Jesus Himself died on the Cross, encapsulating the profound connection between sacrifice and redemption (Matthew 27:46-50; Mark 15:33-39; Luke 23:44-46).
When Jesus appears to the Apostles, they are understandably frightened and have locked themselves away, fearing that the Sanhedrin, the Jewish Law Court, might target them for blasphemy, as it had done to Jesus. However, the supernatural nature of Jesus's entrance, undeterred by locked doors, is a powerful testament to His divine authority. He greets them with the customary Jewish blessing of peace, which, in Christian liturgy, is echoed by the priest as he greets the congregation in “persona Christi,” standing in the Person of Christ.
In this greeting, Jesus not only offers comfort but also reassurance to the Apostles, who may feel guilt and shame about their past actions during His arrest and crucifixion. By re-establishing the close bond that existed between them before His passion, Jesus tenderly restores their relationship. He shows that their failures do not exclude His love and redemption, thereby paving the way for their future ministry.
Following this, Jesus makes a momentous declaration that redefines the Apostles’ roles and responsibilities in the eyes of the world: “Peace be with you. As the Father has sent me, so I send you.” He then breathes on them, saying, “Receive the Holy Spirit.” This profound moment marks the beginning of the Apostles' empowerment, as Jesus confers upon them the authority to forgive sins, thereby instituting an essential aspect of the Church’s sacramental life. The reference to forgiving or retaining sins indicates their role as the Church's Magisterium, establishing a foundation for ecclesiastical authority invested with the power of the Father.
The Greek text omits the definite article "the". Some scholars interpret this omission as indicating that the breath Jesus imparts does not fully denote the person of the Holy Spirit as experienced at Pentecost, fifty days later. Rather, it presents an “effusion” of His Spirit in this moment. This aligns with the Hebrew and Greek understandings, in which “breath” and “spirit” are synonymous. In the creation narrative, God first breathed His Spirit into Adam, granting him physical life, and now Christ inhales His Spirit into the Apostles, bestowing upon them spiritual vitality. By doing so, He sends them forth imbued with the Holy Spirit's transformative power, setting the stage for a new creation that echoes the themes found in Genesis 1:1-2. This moment encapsulates the essence of the mission entrusted to them: to spread the good news and transform the world through the love and grace of God.
Humanity, once enslaved by sin, has been graciously resurrected through Christ! The faithful remnant of Old Israel has now become the cornerstone of the New Israel, which is the New Covenant Universal (Catholic) Church. This Church is destined to grow into a vast army of disciples who will work tirelessly to convert the world by spreading the transformative Gospel of salvation, as highlighted in the Catechism of the Catholic Church (CCC 778, 877).
The Sacraments of the Church are visible signs instituted by Christ Himself to convey divine grace to the faithful. In the Scriptures, particularly in verses 22-23, Jesus formally instituted the Sacrament of Penance, also known as Reconciliation. It is essential to recognise that all sin constitutes rebellion against God and incurs the penalty of death. Under the Old Covenant, when a sinner committed unintentional errors, he would lay his hands on a sacrificial animal and confess these unintentional sins before the priest. As outlined in Numbers 15:27-29, the animal’s death served as a substitutionary atonement, allowing the priest, acting as God’s representative, to pronounce forgiveness. However, intentional sins posed a greater challenge; no sacrifice under the Old Covenant was pure enough to absolve these deliberate transgressions (Numbers 15:30-31). In contrast, Christ emerges as the unblemished Lamb, offering His life as a sacrifice sufficient for both venial (unintentional) and mortal (intentional) sins. Yet it remains imperative that individuals confess and repent their sins to God’s representative, the priest, to clear the pathway towards God’s forgiveness, thereby restoring their fellowship and communion with Him.
In verses 22-23, we learn that the priests of the New Covenant receive the divine authority of the Son of God to forgive or retain sins. The notion of private confession of sins has never been part of either the Old or New Covenant sacramental framework. While confessing shortcomings to God in daily prayers is a beneficial spiritual practice, it is vital to acknowledge venial sins (unintentional sins) during the Penitential Rite of the Mass, when forgiveness is sought and obtained through participation in the Eucharist (CCC 1393-95, 1436, 1846). Moreover, any mortal sins must be confessed directly to Christ’s representative, an ordained priest of the New Covenant Church, who is a successor to the original ministerial priesthood established by Christ. When a penitent confesses to the priest, it is as though they are confessing to Christ Himself.
The Catechism of the Catholic Church eloquently describes Jesus as the physician of our souls. He not only healed the sick but also forgave their sins. By the power of the Holy Spirit, He has entrusted His Church with the mission to continue His work of healing and salvation. In the Sacrament of Penance/Reconciliation, the sinner humbly places themselves before the merciful judgment of God, who is eager to heal and purify their hearts and souls. According to CCC #1422, “Those who approach the sacrament of Penance obtain pardon from God’s mercy for the offense committed against him, and are, at the same time, reconciled with the Church which they have wounded by their sins and which, by charity, by example, and by prayer, labors for their conversion.” Further elaboration can be found in CCC #1423-1498.
You may wonder how we can know that Jesus intended us to confess to a human priest rather than to Him privately. In verse 22, it becomes clear when Jesus speaks to the Apostles, granting the Church the authority to forgive or retain individual sins. This leads us to ask: how can the Church exercise such authority to pass judgment on sins unless we openly confess our misdeeds to Christ through His ordained representatives, the priests? If Christ has endowed His priestly ministers with this responsibility, it is only logical for the Church to use this divine power in His name. It is imperative that we articulate specific sins to receive forgiveness for those very transgressions! St. John also distinguishes between venial and mortal sins when he states, “If anyone sees his brother sinning, if the sin is not deadly, he should pray to God, and he will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, about which I do not say that you should pray. All wrongdoing is sin, but there is sin that is not deadly” (1 John 5:16-17).
Verse 24 alludes to Thomas’s absence among the Apostles and refers to them collectively as “the Twelve,” even though Judas’s departure had reduced their number to eleven. John deliberately uses the term “the Twelve” to symbolise the Apostles’ perfect unity. In biblical terms, the number “twelve” represents the completeness of governance, epitomised by the twelve tribes of Israel. Following the Ascension of Jesus, the Apostles made a deliberate decision to appoint a successor to Judas, thereby restoring their unity to the perfect number of "Twelve" once more.
St. Thomas is often remembered primarily for his expression of doubt in John 20:25, a moment that appears to stem from deep discouragement and fear. This portrayal overshadows his earlier, more courageous declaration in John 11:16, where he boldly proclaimed his willingness to die alongside Jesus for their mission. Later tradition holds that St. Thomas met a martyr’s death, offering his life at the altar of his Church in India, a testament to his faithfulness in spreading the Gospel of Jesus Christ to distant lands, then considered the ends of the earth.
This reflection prompts us to consider how often we may mirror Thomas's unbelief. When do we, perhaps unconsciously, prioritise secular values and morals over the teachings of Mother Church? Many Catholics in positions of power have argued that the Church should remain separate from the affairs of the State. In instances where the law permits actions such as abortion, how do they reconcile their faith with societal norms? Do they truly require tangible evidence, such as seeing the nails in Christ’s hands? Likewise, how often do we question the profound mystery of the Real Presence of Christ in the Eucharist or the doctrine of the perpetual virginity of Mary? What more do we need to believe? Is it only by seeing the wound in His side that faith can be solidified?
As Acts 20:21 states, believing in the name of Jesus Christ requires a commitment to accept His teachings fully and to adhere to the Church's interpretations of them. The term "liberal Catholic" is a misnomer; terms such as "liberal" and "conservative" are politically charged and irrelevant to faith. In truth, Catholics fall into two categories: those who earnestly follow orthodox doctrine and those who do not. Catholicism does not permit selective adherence to its teachings; it demands a total commitment. Just as Thomas was invited to place his finger into the wounds of Christ, we too are called to affirm our faith by crying out, “My Lord and My God!”
The narrative continues in verse 26, which opens with the phrase “And after eight days,” a time frame that reflects ancient counting methods that did not utilise the concept of zero. This traditional counting informs the biblical interpretation of the time Jesus spent in the tomb, resulting in the recognised three days rather than two by modern standards (verse 19). Thus, when verse 26 mentions the following Sunday, it is significant: Sunday is both the first day and the eighth day of the week. While Saturday marks the day of rest in the Creation narrative, Sunday signifies the initiation of the New Covenant. In biblical symbolism, the number eight represents salvation, regeneration, and redemption, symbolising eternity and the promise of new beginnings.
St. Thomas was notably absent from Jesus's initial post-Resurrection appearance to the Apostles. Upon his return, he met the excitement of his fellow disciples, who proclaimed they had seen the risen Lord. Skeptical, Thomas insisted, “Unless I see the mark of the nails in his hands and put my finger into the nail marks and put my hand into his side, I will not believe.” When Jesus appeared eight days later, He invited Thomas to touch His wounds directly, prompting Thomas’s profound response: “My Lord and my God!”
The significance of Jesus's Resurrection occurring on the eighth day is pivotal, marking a new era for followers of Christ. This event solidified Sunday as the day of worship and celebration for early Christians, who built churches with eight sides, symbolising the Resurrection and redemption found in Christ. Archaeological discoveries of ancient church foundations with eight sides serve as markers of these sacred sites linked to the early Christian community and Christ’s presence.
Jesus’s entrance into the room where the disciples were gathered mirrored His previous appearance, revealing His divine nature, as He did not require doors to enter. The testimony recorded in verse 26 not only affirms His Resurrection but also underscores that He was not prematurely declared dead only to be revived; Jesus transcends the laws of physics.
In verse 27, the Greek wording of Jesus’s challenge to Thomas, “become not unbelieving”, clarifies Thomas’s spiritual state at that moment. He had not fully lapsed into disbelief; however, his doubt posed a spiritual risk. This underscores the importance of our beliefs; what we affirm in faith shapes our spiritual standing. Thomas responds to Jesus’s invitation by acknowledging Him as “the Lord of me and the God of me”, an expression that highlights his personal relationship with Christ and stands as one of the strongest affirmations of Jesus’s divinity in Sacred Scripture. Like Thomas and Peter, we must recognise the necessity of humility and repentance; by contrast, Judas’s fate serves as a cautionary tale of what it means to refuse to turn back to Christ. Thomas's declaration stands as a powerful testimony to belief in Christ’s true nature and divine mission.
In the Gospel of John, verse 29 presents a profound exchange between Jesus and Thomas, in which Jesus asks, “Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.” This statement underscores a significant aspect of faith: the merit of believing without physical proof. Thomas’s faith, while monumental in its own right, might have borne even greater merit had he embraced the testimony of the other Apostles and accepted their witness to the risen Christ rather than waiting for the extraordinary proof of seeing and touching Jesus's wounds firsthand.
The Apostle Paul further emphasises the importance of faith in his letter to the Romans, stating, “So faith comes from what is heard, and what is heard comes from the preaching of Christ” (Romans 10:17). Through this teaching, we recognise that the essence of Christian faith is cultivated by the testimony of those who encountered Christ, transmitted to us through the generations by the Church. This tradition is what we engage with during the Liturgy of the Word, where Christ’s representative elucidates the Scriptures and the Church’s teachings in the homily.
However, this raises a question: What is our responsibility when we encounter the testimony handed down from the Apostles to their successors, and ultimately to us? Accepting the Apostolic witness entails an obligation that goes beyond mere belief; it calls us to embody and practise the tenets of our faith in our daily lives. Jesus’s proclamation, “Blessed are those who have not seen and yet believe,” serves as a benediction for all generations of believers, inviting us into a deeper, more active faith.
In verses 30-31, John notes that although he recorded specific signs, many more were performed that he did not document in his Gospel. He also acknowledges that the Synoptic Gospels provide additional accounts of Jesus’s miracles. John intentionally refrains from reiterating what is already sufficiently detailed in the Synoptic texts. The term “signs” emerges as a central theme throughout the Gospel of John, where the miracles Jesus performed transcend their immediate effects, serving as significant indicators of deeper theological truths. John structures his Gospel around seven critical public signs that underscore Jesus’s divinity and affirm His identity as the Messiah:
The Seven Public Signs of Jesus in St. John’s Gospel include:
1. The Wedding at Cana (2:1-11): Jesus transforms water into wine, showcasing the abundance of grace.
2. The Healing of the Official’s Son (4:46-54): A demonstration of Jesus’s authority over distance and illness.
3. The Healing of the Paralytic (5:1-9): Signifying Jesus’s power to restore and heal.
4. The Multiplication of the Loaves (6:1-14): A miracle of sustenance that points to the Bread of Life.
5. The Healing of the Man Born Blind (9:1-41): Illustrating Jesus’s role as the light of the world.
6. The Raising of Lazarus (11:17-44): A dramatic sign of Jesus’s mastery over life and death.
7. The Resurrection of Jesus (20:1-10): The ultimate sign confirming His divine mission.
In total, John's Gospel records eight miracles, a few of which are unique to his narrative, including a private revelation of Jesus’s divinity when He walked on water and calmed the storm on a tumultuous night on the Sea of Galilee. However, the most pivotal sign of Jesus’s divine nature is His Resurrection, which stands as the cornerstone of the Christian faith.
So, why is the Resurrection of Jesus Christ so vital to our faith?
1. Firstly, His Resurrection fulfils His promise to rise from the dead, thereby validating all that He revealed about Himself as the eternal Son of God. This assurance strengthens our belief that He will keep every other promise He has made.
2. The bodily nature of Jesus’s Resurrection provides concrete evidence that He is not merely a historical figure, a ghost, or an impostor; rather, He is the living Christ, reigning as the sovereign of God’s eternal kingdom.
3. Furthermore, the Resurrection assures us of our own resurrection; death does not signify an end but is a gateway to the eternal life promised by Christ.
4. The divine power that enabled Jesus to conquer death is accessible to us, as it can bring our spiritually dead selves to life through a relationship with Him.
5. Finally, the Resurrection serves as the foundation for the Church’s witness to the world, affirming that Jesus is who He claims to be and that He can accomplish all He has promised to His followers.
The Catechism of the Catholic Church poignantly articulates this truth: “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). Thus, through the witness of the Apostles and the transformative power of the Resurrection, Christians are called not only to believe but also to live out their faith in the world.
How often have we found ourselves grappling with the same doubts as Thomas, clinging to a scepticism that leads us to dismiss the teachings of Mother Church in favour of contemporary secular values and moral standards? It is troubling to consider how many Catholics in positions of power within government have publicly declared that there must be a separation between Church and State. They argue that, because the law permits certain actions, such as abortion, they are justified in supporting these policies. But does this not raise deeper questions about their faith? Do they truly require physical evidence, such as the wounds in Christ’s hands, to bolster their beliefs?
How many among us wrestle with doubts about the Real Presence of Jesus Christ in the Eucharist, or reject the doctrine of the perpetual virginity of His blessed mother? Must we demand to see the wound in His side, as Thomas did, before we fully embrace these fundamental aspects of our faith? To genuinely believe in Jesus Christ is not merely to acknowledge Him; it involves a deep acceptance of all that He taught and a commitment to obey His Church's teachings.
The notion of a “liberal Catholic” is a misnomer that undermines the essence of true faith. Such labels, liberal and conservative, are political in nature and have no place in the realm of authentic Catholic doctrine. In reality, there are those who adhere to the Church's orthodox, true teachings, and those who fall away from these truths, creating a confusing distinction between true Catholics and false ones.
Catholicism should never be treated as a cafeteria-style belief system in which one picks and chooses doctrines according to personal preference. Rather, it is an all-or-nothing faith that demands total commitment. Let us not shy away from the challenge but instead place our fingers in His wounds and, like Thomas, exclaim with fervour, “My Lord and My God!” This declaration is an act of profound faith and acceptance, anchoring us firmly in the truth of Christ’s resurrection and His teachings.
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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