Behind the
readings for this Sunday lies a Gospel text which is never read, but whose
influence is felt and whose concepts and images serves as a link between the
texts that are read. That passage is
John 19:34:
John 19:34 But one of the soldiers
pierced his side with a spear, and at once there came out blood and water. 35
He who saw it has borne witness — his testimony is true, and he knows that he
tells the truth — that you also may believe.
The blood and
water flowing from the side of Christ is the background for the Divine Mercy
image seen by St. Faustina.
This “river”
that flows out from the side of Christ is understood in the Church’s spiritual
tradition as a river of mercy, but
there is also a rich biblical background to this passage of John.
Ezekiel 47
and other passages from the OT prophets foresaw a river of life which one day
would flow from the heart of the New Temple in the age to come. Our Lord identifies himself as the New Temple
(John 2:20-21) and as the one from whom the river of life will flow (John 7:38). John 19:34 is a sign of the fulfillment of
that promise. Ancient Jewish readers
would have recognized the significance of the bloody flow from the side of
Christ as Temple imagery. During festival
seasons prior to the destruction of the Jerusalem Temple in AD 70, huge amounts
of animal blood were generated by the Temple sacrifices. The blood was ducted out of the Temple
precincts by a plumbing system which emptied out of the side of the Temple mount,
creating a stream of blood that flowed down and joined the Brook Kidron that
flowed along the ravine between the Temple Mount and the Mount of Olives. This bloody brook had to be crossed if one
entered Jerusalem near the Pool of Siloam.
So a “stream of blood and water” would evoke the image of the Temple and
the Temple city to the ancient Jewish reader.
This phenomenon helped identify the body of Jesus as the New
Temple.
Of course,
the physical flow from Christ’s side is not the ultimate point. It is a sign of a deeper reality, the true
“river of life” that flows from him, which is the Holy Spirit. Furthermore, throughout the Gospel of John,
water is employed with reference to Baptism, and blood is only discussed in the
Eucharistic discourse of John 6. So the
Fathers were right to see in the bloody flow from the side of Christ the River
of the Spirit, which comes to us through the sacraments, Baptismal Water and
Eucharistic Blood. The sacraments are
efficacious signs of God’s mercy.
Now for the
readings of this Sunday.
Reading 1 Acts 2:42-47
They
devoted themselves
to the teaching of the apostles and to the communal life,
to the breaking of bread and to the prayers.
Awe came upon everyone,
and many wonders and signs were done through the apostles.
All who believed were together and had all things in common;
they would sell their property and possessions
and divide them among all according to each one's need.
Every day they devoted themselves
to meeting together in the temple area
and to breaking bread in their homes.
They ate their meals with exultation and sincerity of heart,
praising God and enjoying favor with all the people.
And every day the Lord added to their number those who were being saved.
to the teaching of the apostles and to the communal life,
to the breaking of bread and to the prayers.
Awe came upon everyone,
and many wonders and signs were done through the apostles.
All who believed were together and had all things in common;
they would sell their property and possessions
and divide them among all according to each one's need.
Every day they devoted themselves
to meeting together in the temple area
and to breaking bread in their homes.
They ate their meals with exultation and sincerity of heart,
praising God and enjoying favor with all the people.
And every day the Lord added to their number those who were being saved.
The first line of this Reading from
Acts gives a kind of perennial description of the four necessary habits of the
Christian life. “They devoted
themselves,” the text says, “to the apostle’s teaching, to fellowship (Gk. koinonia, also translated ‘communion’),
to the breaking of bread, and to the prayers.”
On the one hand, these are the four
basic elements of Mass. “The Apostle’s
teaching” refers to the Liturgy of the Word, where the Scriptures of the Old
Testament are read and explained in light of the apostolic teaching contained
in the Epistle and the Gospel. The
“fellowship” (or ‘communion’) is demonstrated in the two “passings”: the
“passing of the peace” and the “passing of the plate.” Both these ritual acts are demonstrations of
our fellowship or communion with one another as disciples of Christ: communion
of spiritual goods (the sign of peace) and communion in material goods (the
collection plate). The “breaking of the
bread” refers to the Liturgy of the Eucharist proper, and “the prayers” refers
to the collect, the Eucharistic prayer, and the other liturgical prayers that
shape the Mass. So these four elements
of early Christian life are perpetually present at each Lord’s Day Mass.
However, these four elements also make
up the Christian lifestyle. Every
Christian should be “devoted to the Apostle’s teaching,” which means interested
in studying their faith, whether that means reading and studying the Bible, or
the Catechism, or other book (by a saint or spiritual writer) that faithfully
transmits the faith handed down from the Apostles. Every Christian should be devoted to
“fellowship,” that is, practice a lifestyle of sharing their time, prayers, and
goods with other Christians, deepening spiritual friendships and sharing
spiritual gifts. Every Christian should
be devoted to “the breaking of bread,” that is, should practice Eucharistic
devotion, both within and outside of Mass.
And finally, every Christian should be a person of prayer, who not only
devotes specific time(s) through the day to mental prayer, but also fills time
through the day with aspirations, the rosary, and other vocal prayers. Just like those government illustrations of
the ideal dinner plate which includes servings from the food groups fruit, vegetables,
grains and protein, so the Christian life should have four helpings from
Apostolic teaching, fellowship, Eucharist, and prayer.
This passage also notes that “All who
believed were together and had all things in common.” This “charismatic communism” has strong ties
to the jubilee theme in the Old
Testament. Old Testament law provided
for a “Year of Jubilee” (Leviticus 25) occurring every fifty years, in which
wealth and property were redistributed and abject poverty among the Israelites
essentially eliminated. Significantly,
this Jubilee was proclaimed on the Day of
Atonement. After the people’s debt of sin was abolished by the High
Priest in the Temple, a trumpet was blown throughout the land and debts of money were forgiven
everywhere. The Jubilee was the socio-economic sign of a spiritual
reality. Likewise, the early Church
here is expressing socio-economically the forgiveness and equality that has
been established among them spiritually through the Cross.
As the Church grew and spread throughout
the world, this “charismatic communism” of the small, early Church became
unworkable, but the principle of communion of goods remains. That is why the collection plate, which is often the butt of jokes or regarded as
an intrusion into worship, is actually an important
part of Eucharistic worship. The
collection plate (or basket, or bag-on-pole, etc) provides us the opportunity
to share our excess goods with the
needy. It is an important symbolic
gesture, even if our primary giving may be through internet donations or
regular withdrawals from our bank account to various charities. For this reason, I always try to bring some
cash to Mass, and encourage my students to do the same, so that we may
participate in this important rite by giving visible sign to the communion of goods that expresses a real
aspect of the communion of the saints. The mercy we have received from Christ
can and should take tangible form in acts of mercy toward the needy.
2. The Responsorial Psalm is a very
popular one for the Easter Season, Psalm 118.
One of the reasons this Psalm occurs so frequently in the lectionary
during this liturgical season is that it formed part of a collection of Psalms
known as the Hillel (Praise) Psalms (Pss
113-118) that were sung during the Passover ritual. Our Lord probably sang or chanted Psalm 118
at the end of the Last Supper—Mark 14:26 may be a reference to the singing of
the Hillel psalms: “And when they had sung a
hymn, they went out to the Mount of Olives.”
In addition to being a Hillel Psalm,
Psalm 118 is also a Todah psalm, a
psalm for the Todah or Thanksgiving
Sacrifice. The Thanksgiving Sacrifice is
a theologically very significant Old Testament form of worship. Unlike many other forms of sacrifice, the Todah was not offered to expiate sin or
guilt, but to express thanks to God for a particular act of deliverance. In the context of the Passover, the act of
deliverance that Psalm 118 expressed thanks for was the Egyptian exodus. Transmuted into the New Covenant, however,
Psalm 118 now expresses our thanks for the New Exodus that Jesus Christ has
made possible for us, in the context of our New Passover, the Eucharist, the
definitive “Sacrifice of Thanksgiving,” the new Todah.
Responsorial
Psalm Ps 118:2-4, 13-15, 22-24
R.
(1) Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
Let the house of Israel say,
"His mercy endures forever."
Let the house of Aaron say,
"His mercy endures forever."
Let those who fear the LORD say,
"His mercy endures forever."
R. Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
I was hard pressed and was falling,
but the LORD helped me.
My strength and my courage is the LORD,
and he has been my savior.
The joyful shout of victory
in the tents of the just:
R. Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
This is the day the LORD has made;
let us be glad and rejoice in it.
R. Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
or:
R. Alleluia.
Let the house of Israel say,
"His mercy endures forever."
Let the house of Aaron say,
"His mercy endures forever."
Let those who fear the LORD say,
"His mercy endures forever."
R. Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
I was hard pressed and was falling,
but the LORD helped me.
My strength and my courage is the LORD,
and he has been my savior.
The joyful shout of victory
in the tents of the just:
R. Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
This is the day the LORD has made;
let us be glad and rejoice in it.
R. Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
The refrain says, “Give thanks (Todah) to the LORD, for he is good, his love is everlasting.” And one of the verses says, “His +mercy+ endures for ever.” Actually, the word translated “love” and
“mercy” are actually the same in Hebrew: it is the word hesed, which can mean “love” or “mercy” but whose meaning is
actually more technical: it is the term for covenant
fidelity. “Hesed” describes how covenant partners are supposed to treat
one another, so yes, it includes concepts of love, mercy, longsuffering, but
all within a covenantal context, a
context of being in an oath-bound familial relationship. Divine Mercy Sunday is really a celebration
of God’s hesed—his faithfulness to
the covenant. God does not show mercy to
us arbitrarily: he shows mercy
because he has promised to do so, he has sworn to do so by multiple oaths
throughout salvation history.
3. The Second Reading is a famous passage about
the basics of salvation in Christ from the Apostle Peter:
Reading 2 1 Pt 1:3-9
Blessed
be the God and Father of our Lord Jesus Christ,
who in his great mercy gave us a new birth to a living hope
through the resurrection of Jesus Christ from the dead,
to an inheritance that is imperishable, undefiled, and unfading,
kept in heaven for you
who by the power of God are safeguarded through faith,
to a salvation that is ready to be revealed in the final time.
In this you rejoice, although now for a little while
you may have to suffer through various trials,
so that the genuineness of your faith,
more precious than gold that is perishable even though tested by fire,
may prove to be for praise, glory, and honor
at the revelation of Jesus Christ.
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 indescribable and glorious joy,
as you attain the goal of your faith, the salvation of your souls.
who in his great mercy gave us a new birth to a living hope
through the resurrection of Jesus Christ from the dead,
to an inheritance that is imperishable, undefiled, and unfading,
kept in heaven for you
who by the power of God are safeguarded through faith,
to a salvation that is ready to be revealed in the final time.
In this you rejoice, although now for a little while
you may have to suffer through various trials,
so that the genuineness of your faith,
more precious than gold that is perishable even though tested by fire,
may prove to be for praise, glory, and honor
at the revelation of Jesus Christ.
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 indescribable and glorious joy,
as you attain the goal of your faith, the salvation of your souls.
This text is poignantly appropriate
after the celebration of Easter. Peter
says, “Although you have not seen him you love him; even though you do not see
him now yet believe in him”—this statement seems like a tailor-made commentary
on the Gospel Reading from John 20.
Unlike Thomas, we cannot stick our hands in his side, but we still love
and believe, and these are the things that are necessary for salvation.
4. The Gospel Reading is Jn 20:19-31
On
the evening of that first day of the week,
when the doors were locked, where the disciples were,
for fear of the Jews,
Jesus came and stood in their midst
and said to them, "Peace be with you."
When he had said this, he showed them his hands and his side.
The disciples rejoiced when they saw the Lord.
Jesus said to them again, "Peace be with you.
As the Father has sent me, so I send you."
And when he had said this, he breathed on them and said to them,
"Receive the Holy Spirit.
Whose sins you forgive are forgiven them,
and whose sins you retain are retained."
Thomas, called Didymus, one of the Twelve,
was not with them when Jesus came.
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."
Now a week later his disciples were again inside
and Thomas was with them.
Jesus came, although the doors were locked,
and stood in their midst and said, "Peace be with you."
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."
Thomas answered and said to him, "My Lord and my God!"
Jesus said to him, "Have you come to believe because you have seen me?
Blessed are those who have not seen and have believed."
Now Jesus did many other signs in the presence of his disciples
that are not written in this book.
But these are written that you may come to believe
that Jesus is the Christ, the Son of God,
and that through this belief you may have life in his name.
when the doors were locked, where the disciples were,
for fear of the Jews,
Jesus came and stood in their midst
and said to them, "Peace be with you."
When he had said this, he showed them his hands and his side.
The disciples rejoiced when they saw the Lord.
Jesus said to them again, "Peace be with you.
As the Father has sent me, so I send you."
And when he had said this, he breathed on them and said to them,
"Receive the Holy Spirit.
Whose sins you forgive are forgiven them,
and whose sins you retain are retained."
Thomas, called Didymus, one of the Twelve,
was not with them when Jesus came.
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."
Now a week later his disciples were again inside
and Thomas was with them.
Jesus came, although the doors were locked,
and stood in their midst and said, "Peace be with you."
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."
Thomas answered and said to him, "My Lord and my God!"
Jesus said to him, "Have you come to believe because you have seen me?
Blessed are those who have not seen and have believed."
Now Jesus did many other signs in the presence of his disciples
that are not written in this book.
But these are written that you may come to believe
that Jesus is the Christ, the Son of God,
and that through this belief you may have life in his name.
First, we see that Jesus appears to the
disciples and bestows on them the reality of which the bloody river from his
side was only a sign—namely, the river of
the Holy Spirit. Significantly, the
first thing mentioned about the Holy Spirit given to the disciples is that it
will empower them to forgive sin—so
we come back to this theme of mercy which is so intimately tied up with the
ministry of the Spirit.
Next we see the Lord having great mercy on Thomas, the doubter. Although he could have been rightfully
indignant about Thomas’ lack of faith, Our Lord “goes the second mile” and
condescends to show himself to Thomas in ways that will satisfy Thomas’ doubts. Significantly, Thomas is invited to thrust
his hand into the side of Christ—the
very wound from which the mercy-flow of blood and water came forth. We don’t actually know if Thomas took the
Lord up on his offer—despite iconography that shows him doing so. But we do know that Thomas responded to the
Lord’s mercy by recognizing his true nature: “My Lord and My God!” In many ways, this is the climactic statement
of the entire Gospel of John. The
Apostle is leading us to the point that we, too, can make this whole-hearted
confession with Thomas.
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Let’s not fall into the trap of thinking, “Faith
was easy then, but now it’s hard.” It
was hard for the first disciples to believe that Jesus of Nazareth, a man they
knew and ate with, was also the God who revealed himself to Moses. After all, for the most part Our Lord looked
normal. Aside from a few incidents which
only a few witnessed (the Transfiguration), his body looked similar to other
men’s bodies. No halo followed him
around. He did all the things other
people did. He performed miracles—but so
had other prophets who were not divine.
So we should not underestimated the demands on the faith of the first
Apostles. Likewise, we should not
exaggerate the demands on our faith today.
In many ways we are blessed with a long tradition and a great deal of
truth and insight that the Church has been given over two thousand years. We have categories and language to speak
accurately about how Jesus can be both God and man (one “person,” two
“natures”) and how the Eucharist can be his body (“substance” and
“accidents”). This intellectual
framework is a help to faith, as is the clarity and coherence of teaching
readily available to us in, for example, the Catechism. Embrace of Christ and his claims always has
required an act of faith, both for Thomas and for us. Christ gave him helps for his faith—but he
gives us helps, too. Let’s not make
excuses; let’s make the good confession.
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