Study and Meditations on this Sunday's Scripture Readings: May 1, 2011

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Jesus Appears to the Disciples (Continuation)
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[24] Now Thomas, one of the Twelve, called the Twin, was not with them when Jesus came. [25] So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in His hands the print of the nails, and place my finger in the mark of the nails, and place my hand in His side, I will not believe.”

*[26] Eight days later, His disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, “Peace be with you.” [27] Then He said to Thomas, “Put your finger here, and see My hands; and put out your hand, and place it in My side; do not be faithless, but believing.” [28] Thomas answered Him, “My Lord and my God!” *

24-28. Thomas’ doubting moves our Lord to give him special proof that His risen body is quite real. By so doing He bolsters the faith of those who would later on find faith in Him. “Surely you do not think”, [Pope] St. Gregory the Great comments, “that is was a pure accident that the chosen disciple was missing; who on his return was told about the appearance and on hearing about it doubted; doubting, so that he might touch and believe by touching? It was not an accident; God arranged that it should happen. His clemency acted in this wonderful way so that through the doubting disciple touching the wounds in His Master’s body, our own wounds of incredulity might be healed. …] And so the disciple, doubting and touching, was changed into a witness of the truth of the Resurrection” (“In Evangelia Homiliae”, 26, 7).

Thomas’ reply is not simply an exclamation: it is an assertion, an admirable act of faith in the divinity of Christ: “My Lord and my God!” These words are an ejaculatory prayer often used by Christians, especially as an act of faith in the real presence of Christ in the Blessed Eucharist.

[29] Jesus said to him, “Have you believed because you have seen Me? Blessed are those who have not seen and yet believe.”
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29.** [Pope] St. Gregory the Great explains these words of our Lord as follows: “By St. Paul saying faith is the assurance of things hoped for, the conviction of things unseen' (Hebrews 11:1), it becomes clear that faith has to do with things which are not seen, for those which are seen are no longer the object of faith, but rather of experience. Well then, why is Thomas told, when he saw and touched, Because you have seen, you have believed?’ Because he saw one thing, and believed another. It is certain that mortal man cannot see divinity; therefore, he saw the man and recognized Him as God, saying, `My Lord and my God.’ In conclusion: seeing, he believed, because contemplating that real man he exclaimed that He was God, whom he could not see” (“In Evangelia Homiliae”, 27, 8).

Like everyone else Thomas needed the grace of God to believe, but in addition to this grace he was given an exceptional proof; his faith

would have had more merit had he accepted the testimony of the other Apostles. Revealed truths are normally transmitted by word, by the testimony of other people who, sent by Christ and aided by the Holy Spirit, preach the deposit of faith (cf. Mark 16:15-16). “So faith comes from what is heard, and what is heard comes from the preaching of Christ” (Romans 10:17). The preaching of the Gospel, therefore, carries with it sufficient guarantees of credibility, and by accepting that preaching man “offers the full submission of his intellect and will to God who reveals, willingly assenting to the revelation given” (Vatican II, “Dei Verbum”, 5).

“What follows pleases us greatly: `Blessed are those who have not seen and yet believe.’ For undoubtedly it is we who are meant, who confess with our soul Him whom we have not seen in the flesh. It refers to us, provided we live in accordance with the faith, for only he truly believes who practices what the believes” (“In Evangelia Homiliae”, 26, 9).

[30] Now Jesus did many other signs in the presence of the disciples, which are not written in this book; [31] but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.

**30-31. **This is a kind of first epilogue or conclusion to the Gospel of St. John. The more common opinion is that he added Chapter 21 later, which covers such important events as the triple confession of St. Peter, confirmation of his primacy and our Lord’s prophecy about the death of the beloved disciple. These verses sum up the inspired writer’s whole purpose in writing his Gospel – to have men believe that Jesus was the Messiah, the Christ announced by the prophets in the Old Testament, the Son of God, so that by believing this saving truth, which is the core of Revelation, they might already begin to partake of eternal life (cf. John 1:12, 2:23; 3:18; 14:13; 15:16; 16:23-26).

 

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From the 1859 Haydock Commentary:

Christ’s resurrection, and manifestation to his disciples.

19 Now when it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together for fear of the Jews: Jesus came and stood in the midst, and said to them; Peace be to you.

Ver. 19. And the doors were shut, or being shut; and remaining still shut, his glorified body entered by penetration through the doors, as he did at his resurrection. Maldonatus takes notice, that Calvin was the first that denied this, against the belief of all the ancient Fathers and interpreters, who call this a miracle of divine power. (Witham) — The same power which could bring Christ’s whole body, entire in all its dimensions, through the doors, can, without the least question, make the same body really present in the sacrament; though both the one and the other be above our comprehension. (Challoner) — Therefore it is a want of faith to limit the power of Christ, by the ordinary rules of place, and to deny that he can be in the blessed Sacrament, and on so many altars as he pleaseth. We do not still join with the Ubiquists or Brentiani, who, quite contrary to the Zuinglians, maintain, that the humanity of Jesus Christ is in every place where his divinity is. This is contrary to faith. (Bristow)

*20 And when he had said this, he shewed them his hands, and his side. The disciples, therefore, were glad, when they saw the Lord.

21 He said therefore to them again; Peace be to you. As the Father hath sent me, I also send you.*

Ver. 21. As the Father hath sent me. The word mission, when applied to our Saviour Christ, sometimes signifies his eternal procession from the Father, and sometimes his mission, as he was sent into the world to become man, and the Redeemer of mankind: the first mission agrees with him, as the eternal Son of God; the second, as man, or as both God and man. The mission which Christ here gives his apostles, is like this latter mission, with this great difference, that graces and divine gifts were bestowed on Christ, even as man, without measure: and the apostles had a much lesser share in both these missions. See St. Augustine, lib. iv. de Trin. chap. xix. xx. tom. 4. p. 829. and seq. (Witham) — Jesus Christ here shews his commission, and so giveth power to his apostles to forgive sins, as when he gave them commission to preach and baptize throughout the world, he made mention of his own power. Hence, whosoever denies the apostles, and their successors, the right of preaching, baptizing, and remitting sins, must consequently deny that Christ, as man, had the power to do the same. St. Cyprian, in the 3rd century, ep. lxxiii. says: “for the Lord, in the first place, gave to St. Peter, on whom he built his Church, super quem ædificavit Ecclesiam, the power that what he loosed on earth, should be loosed also in heaven. And after his resurrection, he speaks also to his apostles, saying, as the Father sent me, &c. whose sins you shall forgive,” &c. Why, on this occasion, passing over the other apostles, does Jesus Christ address Peter alone? Because he was the mouth, and chief of the apostles. (St. Chrysostom, de Sacerd. lib. ii. chap. 1.)

Continued on the next post…

 

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22 When he had said this, he breathed on them, and he said to them: Receive ye the Holy Ghost:

**Ver. 22. **Receive ye the Holy Ghost. It was said, (John vii. 39.) that the Spirit was not yet given, because Jesus was not glorified. The sense must needs be, that the holy Spirit was not given in that solemn manner, nor with so large an effusion of spiritual gifts and graces, till the day of Pentecost, after Christ’s ascension: but the just, at all times, from the beginning of the world, were sanctified by the grace of the Holy Ghost, as no doubt the apostles were, before this time. Now at this present, he gave them the power of forgiving sins. (Witham) — Some say, that our Saviour did not then confer the Holy Ghost on his disciples, but only prepared them for the receiving of the Holy Ghost. But surely we may understand, that even then they received some portion of spiritual grace, the power, not indeed of raising the dead, and working other miracles, but of forgiving sins. (St. Chrysostom, hom. lxxxv. in Joan.) — St. Cyril of Alexandria, speaking of the remission of sins, promised in this text, asks, “How then, or why, did Christ impart to his disciples a power, which belongs to the divinity alone? It seemed good to him, that they, who had within themselves his divine Spirit, should likewise possess the power of forgiving sins, and of retaining such as they judged expedient; that Holy Spirit, according to his good pleasure, forgiving and retaining, through the ministry of men.” (In Joan. lib. xii. chap. 1.)

23 Whose sins you shall forgive, they are forgiven them: and whose you shall retain, they are retained.

Ver. 23. Whose sins you shall forgive, &c. These words clearly express the power of forgiving sins, which, as God, he gave to his apostles, and to their successors, bishops and priests, to forgive sins in his name, as his ministers, and instruments, even though they are sinners themselves. For in this, they act not by their own power, nor in their own name, but in the name of God, who as the principal cause, always remitteth sins. This is generally allowed to be done by God’s ministers in the sacrament of baptism, as to the remission of original sin; and the Catholic Church has always held the same of God’s ministers, in the sacrament of penance. (See the Protestant Common Prayer Book, in the Visitation of the Sick.) — Whose sins you shall retain, they are retained: by which we see, that to priests is given a power to be exercised, not only by forgiving, but also by retaining; not only by absolving and loosing, but also by binding, by refusing, or deferring absolution, according to the dispositions that are found in sinners, when they accuse themselves of their sins. From hence must needs follow an obligation on the sinner’s part, to declare, and confess their sins in particular, to the ministers of God, who are appointed the spiritual judges, and physicians of their souls. A judge must know the cause, and a physician the distemper: the one to pronounce a just sentence, the other to prescribe suitable remedies. (Witham) — See here the commission, stamped by the broad seal of heaven, by virtue of which, the pastors of Christ’s Church absolve repenting sinners upon their confession. (Challoner)

Concluded on the next post…

 

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24 Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came.

Ver. 24. *Thomas … was not with them. *Yet no doubt the like power of forgiving sins was given to him, either at this time or afterwards. See St. Cyril. (Witham)

25 The other disciples, therefore, said to him; We have seen the Lord. But he said to them; Unless I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe.

Ver. 25. *I will not believe. *St. Cyril thinks, that the grief and trouble St. Thomas was under, might partly excuse his want of belief: however, we may take notice with St. Gregory, the his backwardness in believing, was permitted for the good of Christians in general, that thereby they might be more convinced of Christ’s resurrection. (Witham) — The doubts of St. Thomas are of greater advantage to the strengthening of our faith, than the ready belief of the rest of the apostles. For when he proceeded to touch, to assure his faith, our minds, laying aside every, even the least doubt, are firmly established in faith. (St. Gregory the Great)

*26 And after eight days, his disciples were again within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said; Peace be to you.

27 Then he saith to Thomas; Put in thy finger hither, and see my hands, and bring hither thy hand, and put it into my side: and be not incredulous, but faithful.*

**Ver. 27. **Put in thy finger hither. Christ, to shew he knew all things, made use of the very same words in which St. Thomas had expressed his incredulous dispositions. Our blessed Redeemer would have the mark of the spear, and the prints of the nails to remain in his glorified body, to convince them it was the same body: and that they might be for ever marks of his victory and triumph over sin and the devil. The evangelist does not say, that St. Thomas went and touched Christ’s body, though it is very probable he did as he was ordered. But how could a body that entered in, when the doors were shut, be felt, or be palpable? St. Chrysostom answers, that Christ at that time permitted his body to be palpable, and to resist another body, to induce St. Thomas to believe the resurrection; and that when he pleased, his body could not be felt. In like manner, his body was either visible or invisible, as he had a will it should be. In fine, he could eat in their sight, though he stood not in need of any nourishment. See St. Augustine…Be not incredulous, but faithful. In the Greek, be not an unbeliever, but a believer.

28 Thomas answered, and said to him; My Lord, and my God.

**Ver. 28. **My Lord, and my God; that is, I confess thee to be my Lord, and my God; and with the Greek article, to be him, that is, the Lord, and the God. (Witham)

*29 Jesus saith to him; Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed.

30 *Many other signs also did Jesus in the sight of his disciples, which are not written in this book.

31 But these are written that you may believe, that Jesus is the Christ, the Son of God: and that believing, you may have life in his name.*

 

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More thoughts and commentary on the Gospel Reading:

19 On the evening of that first day of the week: The first Easter Sunday, the day Jesus rose from the dead. John wants to make it clear that this is the apostles’ first encounter with the risen Christ. Every resurrection account which is dated in the gospels occurs on a Sunday.

when the doors were locked, where the disciples were, for fear of the Jews: After what had happened to Jesus, they feared for their lives.

**Jesus came and stood in their midst: **Through locked doors. Emphasizes the spiritual qualities of the resurrected body of Christ.

**and said to them, “Peace be with you.”: **In Hebrew, shalom. Jews saluted one another by wishing peace, that is, health and prosperity both in the material and spiritual sense. Here Christ is not only wishing “well-being,” especially the spiritual well-being, but he is giving it (see 14: 27).

20 When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord: The showing of the wounds demonstrates that the Risen One is the Crucified One. Answers the question of “Where have they put him?”(John 20:2).

21 (Jesus) said to them again, "Peace be with you: Again, shalom. This is also a promised gift in John 14:27 “Peace I leave with you; my peace I give to you”.

**As the Father has sent me: ** Jesus was sent to reconcile people with God and had the authority to forgive sins.

**so I send you.": **Sent with the full authority of God. When you hear the bishop, you hear God speaking. “Apostle” means “one who is sent”. He is now conferring on them the mission he had promised them before his death (see Mt. 4: 19; Jn. 17:18 etc.), which was the continuation of the work of divine salvation inaugurated by himself.

**22 And when he had said this, he breathed on them: **An outward sign instituted by Christ. When God breathed on the clay, He breathed life into Adam (Genesis 2:8). Here, Jesus is breathing life into His creation, the Church.

**and said to them, “Receive the holy Spirit: **Receipt of the Holy Spirit is a grace; a grace which gives supernatural life. The Baltimore Catechism defines a sacrament as “An outward sign, instituted by Christ, to give grace” What we have here is a sacrament in one verse.
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23 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”: **Catholic tradition has rightly seen in this act the institution of the Sacrament of Penance. This is the power given to the Church to continue the judicial character of Christ in the matter of sin; a character of Jesus which so upset the Pharisees that they sought to kill him. This is the origin of the sacrament of penance, though it is equally true that the Church’s power over sin is also exercised in baptism and the preaching of the redemptive word. The apostles were not given the charism of clairvoyance; they must hear the sins if they are to know which to forgive and which to retain.

24 Thomas, called Didymus, one of the Twelve: The designation of “the Twelve” remains even though one of them has defected. Matthias will be selected by lot to replace Judas in forty days (Acts 1:16ff).
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was not with them when Jesus came.**

Concluded on the next post:

 

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25 So the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe.”:

Doubting Thomas. How many today do not believe in the Real Presence because it fails the “duck test”?

**26 Now a week later: **Again on a Sunday.
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his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked: **Christ appears under the same circumstances as before.
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and stood in their midst and said, “Peace be with you.”

27 Then he said to Thomas, “Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.”:** Again, a repeat of His previous appearance. Here and in verse 20 is the only explicit evidence from the Bible that Jesus was nailed rather than tied to the cross. Luke 24:39 implies that His feet were also nailed. The Second Sunday of Easter can be called Saint Thomas’ Easter since he was not present at the first appearance of the risen Lord. For Thomas’s sake the risen Jesus appeared again in the very same place and circumstances. He asked Thomas to prove for himself that his body bore the marks of the crucifixion.

28 Thomas answered and said to him, “My Lord and my God!”: Whether Thomas actually took Jesus up on His offer to probe the wounds is not stated but his response is the most complete affirmation of Christ’s nature to be found on the lips of anyone in the gospel. The combination of “Lord” and “God” is found in the Greek Old Testament (Septuagint) to translate the name of the God of Israel; it was also a combination used as a divine designation in the Greek world.

29 Jesus said to him, “Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.”: This blessing insists that all those Christians who have believed without seeing have a faith which is in no way different from that of the first disciples. Their faith is grounded in the presence of the Lord through the Spirit. A small number of very early manuscripts read “continue to believe” rather than “come to believe” suggesting that the audience consists of Christians whose faith is to be deepened by this reading.

30 Now Jesus did many other signs in the presence of (his) disciples that are not written in this book: Other than appearing in a room with locked doors, there are no “signs” in this reading. This has led some commentators to suggest that this verse was originally the conclusion to the collection of miracles used by the evangelist. In that context Jesus’ resurrection would have been understood as the final “sign” of His relationship with the Father.
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31 But these are written that you may (come to) believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name: **This final verse summarizes the purpose of the gospel as having faith in Jesus as Messiah and Son of God as the source of eternal life. His reason for writing his gospel was that men might believe that the Jesus who lived and died in Palestine was the promised Messiah and the true Son of God. He who believes this and lives up to his belief will have everlasting life because of what this Jesus has done for all men. As Jesus said in John 6:29 “The work of God is this: to believe in the one he has sent”. If you trust in God and not yourself, then you will do whatever He tells you—no matter how bizarre it may seem—including commands like “Eat My Flesh, drink My Blood” (John 6:48-71).

These last two verses beginning with, “Now Jesus did many other things,” were probably the original ending of John’s gospel. Chapter 21 was added later, presumably by John to tie up some loose ends and to address some questions concerning the fates of Peter and John (see John, chapter 21).

 

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There are numerous references to this Sunday’s Gospel in the* Catechism of the Catholic Church*-- too many to list here. You can see them at the following link:

The Cross Reference: John 20:19-31

 

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Questions on the Scripture Readings for personal study and reflection:

* In the 1st Reading, we see the early Church soon after the resurrection of Jesus acting in power with signs and wonders, and growing rapidly. To what do we attribute this (verse 47)?

* Re-read the 2nd Reading and try to unpack it line by line. What did God give us (verse 3)? Through what power did that gift come (verse 3)? What is the end, or goal, of this gift (verse 4)? If we persevere, what does God promise (verses 5-9)?

* In the Gospel Reading, why are the disciples fearful at this time?

* Of all the things Jesus must have said, why does John record “Peace be with” you three times (verses 19, 21, 26)? How does this relate to their fears? To their being sent (verse 21)?

* How does Thomas’ personality compare to Mary Magdalene’s (verse 13)? To the other disciples (verses 9, 19)?

* How does Jesus deal with Thomas’ doubt (verse 29)? What is significant about the way Thomas responds? How would you express your belief in the lordship and divinity of Jesus?

* Where could you use Jesus’ “peace” right now? In some relationship? In some inner fear? In your work?

* What doubts or questions about God are you struggling with? What have you found helpful in dealing with doubts?

 

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A meditation on the Gospel Reading from Catholic Matters:

It may surprise and amaze us that the Apostles were so reluctant to believe that Christ had risen from the dead, to live forever in glory with his Father in heaven. But we must remember that during their two or three years with him they saw nothing in him but a mere man, one with divine powers, but yet a man; certain prophets of the old covenant had some such powers also. Christ had “emptied himself” of his divine nature, and he had foretold his resurrection many times. But that he could be really God, as well as man, was something they could not then grasp, and if he was a mere man death had to be the end.

Their slowness of faith had its value for the future Church and for all of us. If they had been expecting the resurrection, and anxiously looking forward to it, people could say that they imagined it, that they persuaded themselves it had happened. Indeed, there have been men proud of their acuteness of judgment, who have said that the story of the resurrection is a story of mass hallucination, although all the evidence proves the opposite. Their conviction that it could not happen, could not be removed from their minds except by impressive evidence that it had. Hallucination is born in a mind already expecting and hoping for the imagined fact.

We can thank the Apostles and especially Thomas, the last to give in, that our faith in the resurrection and divine glorification of Christ is that much the stronger. Our Christianity which would have ended before the first Easter week had passed, if Christ had not risen in glory, spread rapidly to the then known world and is still spreading, because its author was none other than Christ “our Lord and our God.” How prophetic were the words of Gamaliel at the meeting of the Sanhedrin which tried to prevent the Apostles from preaching the new Christian faith: "If this plan or work is of men, it will be overthrown; but if it is of God, you will not be able to overthrow it (Acts 5:38-39)

 

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A reflection on the Readings from Dr. Scott Hahn at the St. Paul Center for Biblical Theology:

His Mercy Endures

We are children of Jesus’ Resurrection from the dead. Through this wondrous sign of His great mercy, the Father of Jesus has given us new birth, as we hear in today’s Epistle.

Today’s First Reading sketches the “family life” of our first ancestors in the household of God (see 1 Peter 4:17). We see them doing what we still do - devoting themselves to the Apostles’ teaching, meeting daily to pray and celebrate “the breaking of the bread.”

The Apostles saw the Lord. He stood in their midst, showed them His hands and sides. They heard His blessing and received His commission - to extend the Father’s mercy to all peoples through the power and Spirit He conferred upon them.

We must walk by faith and not by sight, must believe and love what we have not seen (see 2 Corinthians 5:7). Yet the invisible realities are made present for us through the devotions the Apostles handed on.

Notice the experience of the risen Lord in today’s Gospel is described in a way that evokes the Mass.

Both appearances take place on a Sunday. The Lord comes to be with His disciples. They rejoice, listen to His Word, receive the gift of His forgiveness and peace. He offers His wounded body to them in remembrance of His Passion. And they know and worship Him as their Lord and their God.

Thomas’ confession is a vow of faith in the new covenant. As promised long before, in the blood of Jesus we can now know the Lord as our God and be known as His people (see Hosea 2:20-25).

This confession is sung in the heavenly liturgy (see Revelation 4:11). And in every Mass on earth we renew our covenant and receive the blessings Jesus promised for those who have not seen but have believed.

In the Mass, God’s mercy endures forever, as we sing in today’s Psalm. This is the day the Lord has made - when the victory of Easter is again made wonderful in our eyes.

 

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A reflection on the Readings from Don Schwager at Daily Scripture Readings and Meditations:

"Unless I see in his hands the prints of the nails, I will not believe"

**Scripture: **John 20:19-31

Meditation: Do you know the joy of the resurrection? The Risen Jesus revealed the glory of his resurrection to his disciples gradually and over a period of time. Even after the apostles saw the empty tomb and heard the reports of Jesus’ appearance to the women, they were still weak in faith and fearful of being arrested by the Jewish authorities. When Jesus appeared to them he offered proofs of his resurrection by showing them the wounds of his passion, his pierced hands and side. He calmed their fears and brought them peace, the peace which reconciles sinners and makes one a friend of God. Jesus did something which only love and trust can do. He commissioned his weak and timid apostles to carry the gospel to the ends of the earth. This sending out of the disciples is parallel to the sending out of Jesus by his Father. Jesus fulfilled his mission through his perfect love and perfect obedience to the will of his Father. He called his disciples, and he calls us to do the same. Just as he gave his first disciples the gift of the Holy Spirit, so he breathes on each of us the same Holy Spirit who equips us with new life, power, joy, and courage to live each day as followers of the Risen Lord.

The last apostle to meet the resurrected Lord was the first to go with him to Jerusalem at Passover time. The apostle Thomas was a natural pessimist. When Jesus proposed that they visit Lazarus after receiving news of his illness, Thomas said to the disciples: “Let us also go, that we may die with him” (John 11:16). While Thomas deeply loved the Lord, he lacked the courage to stand with Jesus in his passion and crucifixion. After Jesus’ death, Thomas made the mistake of withdrawing from the other apostles. He sought loneliness rather than fellowship in his time of adversity. He doubted the women who saw the resurrected Jesus and he doubted his own fellow apostles. When Thomas finally had the courage to rejoin the other apostles, the Lord Jesus made his presence known to him and reassured him that he had indeed overcome death and risen again. When Thomas recognized his Master, he believed and exclaimed that Jesus was truly Lord and truly God! Through the gift of faith we, too, proclaim that Jesus is our personal Lord and our God. He died and rose that we, too, might have new life in him. The Lord offers each of us new life in his Holy Spirit that we may know him personally and walk in this new way of life through the power of his resurrection. Do you believe in God’s word and the power of the Holy Spirit?

*“Lord Jesus Christ, through your victory over sin and death you have overcome all the powers of darkness. Help me to draw near to you and to trust in your life-giving word. Fill me with your Holy Spirit and strengthen my faith in your promises and my hope in the power of your resurrection.” *

 

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From “The Word Among Us” magazine:

Meditation: Psalm 118

Divine Mercy Sunday

This is the day the Lord has made; let us rejoice in it and be glad. (Psalm 118:24)

Today is a day of double blessing. Not only do we celebrate Divine Mercy Sunday but we also honor Pope John Paul II, who will be beatified today in Rome. In honor of this event, we want to offer some excerpts from John Paul’s first homily as pope, given on the day of his inauguration, October 22, 1978. May his words, his spirit, and his love for Jesus continue to inspire all of us!

“On this day and in this place these same words must again be uttered and listened to: ‘You are the Messiah, the Son of the living God’ (Matthew 16:16).

“Yes, Brothers and sons and daughters, these words first of all. Their content reveals to our eyes the mystery of the living God… . He who is infinite, inscrutable, ineffable, has come close to us in Jesus Christ, the only-begotten Son of God, born of the Virgin Mary in the stable at Bethlehem.

“All of you who are still seeking God, all of you who already have the inestimable good fortune to believe, and also you who are tormented by doubt: Please listen once again, today in this sacred place, to the words uttered by Simon Peter… .

“Brothers and sisters, do not be afraid to welcome Christ and accept his power… . Open wide the doors for Christ… . Christ knows what is in man. He alone knows it. So often today man does not know what is within him, in the depths of his mind and heart. So often he is uncertain about the meaning of his life on this earth. He is assailed by doubt, a doubt which turns into despair. We ask you therefore, we beg you with humility and trust, let Christ speak to man. He alone has words of life, yes, of eternal life.”

“Thank you, Lord, for the life of Blessed Pope John Paul II! As we celebrate your mercy today, fill us with hope in you. Help us all to ‘Be not afraid!’ ”

Questions for Reflection or Group Discussion:

1. In the first reading from Acts we see the vibrancy of the early church, and as a result, “every day the Lord added to their numbers those who were being saved” (Acts 2:47). What were some of the characteristics of the early church that caused it to attract so many people? Which ones would really benefit the Church today, and what steps can you take to help bring them into your local parish?

1. The message of the responsorial psalm is one of hope and trust in the Lord, especially in times of trouble. Why do you believe the psalmist was so filled with joy and confidence that he could exclaim, “This is the day the Lord has made; let us be glad and rejoice in it” (Psalm 118:24). What can you do to make this your disposition each morning when you first wake up?

1. The second reading from 1 Peter is also one of joy in the midst of trials and suffering. What is the basis of this joy for Christians? How often do you reflect on these in your times of prayer or during the day? If you were to increase these times of reflection, what impact would it have on how you lived out your day? What simple steps can you take to cause this to happen?

1. The Gospel reading contrasts the joy of the disciples when they “saw the Lord” with the doubts of the apostle Thomas. After appearing to Thomas, Jesus goes on to say that, “Blessed are those who have not seen and believe” (John 20:29). In what way has the risen Lord revealed the truth of who he is to you so that you are able to say, “My Lord and my God”?

1. Take a few minutes to reflect on Pope John Paul II’s words in the meditation. What do you believe God is trying to reveal to you through his words?

1. What do these words in the last quotation mean to you? “Brothers and sisters, do not be afraid to welcome Christ and accept his power… . Open wide the doors for Christ.”

1. Take some time now and pray that you would experience more deeply God’s Divine Mercy, especially: his freedom from fear, healing, and transformation. Use the prayer at the end of the meditation as the starting point.