By: Carla M. Thomas, OP
Christ is risen! This is the day that the Lord has made; let us rejoice and be glad in it. Alleluia!
Sisters and brothers, today we celebrate the octave day of Easter. So great was the mystery of that day of resurrection 2000 years ago that Easter Sunday in our church lasts not just one or two days but for an entire week. Over the past seven days the daily lectionary readings returned us over and over again to events surrounding the empty tomb. We listened to Matthew and John as they told us about Mary Magdalene’s encounter with the Risen Lord. Luke narrated the story of the disciples on the road to Emmaus, and John recalled Jesus’ appearance to the group by the sea of Tiberias. All these events were summed up in the final chapter of the gospel of Mark proclaimed at Mass yesterday. At Easter the church reads some of its finest stories. They are the eye-witness accounts that would become the foundation of the living faith we know today as Christianity. During this season of hope and joy, the apostles’ growth in this living faith becomes increasingly evident. Filled with the grace and power of the Holy Spirit, they will begin to heed the Lord’s command to go forth and be witnesses that he indeed rose from the dead so that everyone who believes in him may not perish but have everlasting life (John 3:16).
Today is also Divine Mercy Sunday, the day on which we remember the gratuitous and merciful love of God that lies at the heart of the Paschal mystery. As we observe these interrelated celebrations of the octave day of Easter and Divine Mercy Sunday, the readings invite us to reflect on the apostles’ growth in faith and on the formative experiences of the early church as they sought to integrate the meaning of the resurrection into their daily life. For the early Christians the resurrection of Jesus meant (a) a call to unity and community, (b) a commitment to the Lord’s commandments and (c) a sharing in the experience of divine mercy and reconciliation.
In today’s first reading, the Lucan author writes again to Theophilus, a name which means ‘lover of God’ and provides a succinct yet inspiring description of the organisation of daily life among the early groups of believers. The author paints a harmonious picture of what scripture scholar Richard Dillon calls “the ‘golden age” of the apostolic era.1 These Christians seemed to have a sense of themselves as belonging to what we would refer to today as the one body of Christ. They seemed to have a sense of themselves as united by a common acceptance of the message of salvation and belief in the Risen Lord. This flowed into a way of life that was based on “a common set of values” and “agreed-upon ethical norms” that were consistent with their self understanding as “members of God’s people.”2 “The whole group of those who believed were of one heart and soul,” the reading states, “everything they owned was held in common” (Acts 4:32). Jewish New Testament scholars Amy-Jill Levine and Marc Zvi Brettler remind us that “heart and soul” are “often paired in Deuteronomy and related books to represent complete obedience to God”3 We see this pairing for example in Deuteronomy 26:16 which reads, “This very day the Lord your God is commanding you to observe these statutes and ordinances; so observe them diligently with all your heart and with all your soul.”4 The author of the Acts of the Apostles seems to be making the point that the disciples’ participation in life in community and their care for those in need flow from their desire to live in obedience to the gospel of Christ. Here, we can discern a connection with our second reading which states, “Beloved…we know that we love the children of God, when we love God and obey his commandments. For the love of God is this, that we obey his commandments” (1 John 5:1-3). Unity of heart and soul, fellowship
and the duty of care for the community would become the hallmarks of life among the early Christians for which “the people held them in high esteem” (Acts 5:13).
Sisters and brothers, unity and community are also dominant themes in today’s gospel. It is evening on the day Jesus rose from the dead, the first day of the week, when we meet the disciples gathered in community in the upper room – a huddled, despondent, fearful community, but a community none-the-less. They are together mourning the cruel death of One whom they loved, ashamed of their own betrayal and abandonment of him in his hour of greatest need, and afraid that their turn might be next. Yet, it is to this community that Jesus makes his appearance – this broken, imperfect community. I see it as an act of profound mercy. Jesus utters words of “peace” three times in this passage. He shows them his wounds so that they can indeed relate to him. Jesus continues his action of divine mercy when he breathes on them and bestows the Holy Spirit upon them. It is an action that says, “I give you new life.” Jesus continues, “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” These are not simply instructions because by his own words and actions, Jesus shows his disciples complete forgiveness for their betrayal, doubt and disloyalty. He brings the gift of mercy and reconciliation to this community.
It is, however, Jesus’ personal appearance to Thomas that could be considered the greatest act of mercy in this gospel passage. Such was the experience of divine mercy that Thomas was moved to make his own profession of faith, “My Lord and my God.” Levine and Brettler remind us that this phrase is similar to the words uttered in Psalm 35.5 “Wake up! Bestir yourself for my defence, for my cause, my God and my Lord! Vindicate me, O Lord, my God, according to your righteousness” (Ps 35:23-24). Thomas’ story demonstrates that as isolated individuals, doubts about the living God may linger, but in the community of the church, where two or three are gathered in his name, Jesus gives the assurance that he is present among them (Matt 18:20).
Today the disciples are commissioned to extend the mercy of Jesus into the world. Johannine scholar Pheme Perkins observes that John uses only the general expression “disciples” in these verses. Therefore, she suggests:
The commissioning in these verses may be intended to apply to the believing community as a whole, not to some specific group within that community such as ‘the Twelve.’ This ‘power’ of forgiveness is probably expressed in the bestowing of the Spirit on those who believe as a result of the disciples’ “mission” and who join the community rather than in a process of dealing with Christians who have committed sin (as in Matt 18:19).6
If Perkins is correct, then this doubles the significance of mercy and reconciliation as constituent practices in the life of all who bear the name ‘Christian.’
Sisters and brothers, these readings challenge us to look carefully at how we are living the call to unity and community, commitment to the Lord’s commandments and the sharing in the experience of divine mercy to which we became participants at our baptism. We are challenged to reflect on that important article of the Second Vatican Council’s Dogmatic Constitution on the Church Lumen Gentium which states, “the church, in Christ, is a sacrament – a sign and instrument, that is, of communion with God and of the unity of the entire human race.”7 Today’s readings invite us ponder: how are we witnessing to the church’s sacramental character of communion with God and unity with our fellow human beings? Just six days ago, Cardinal Pietro Parolin, Vatican Secretary of State, gave an interview with a Spanish radio network in which he said that the divisions in the church at present are “real” and “harmful.” He said, “[a]nyone who sees the situation in the church today has to worry about these things because they are there.”8 In addition to the call to unity, how are we advancing the church’s sign value as a
sacrament of divine mercy? For example, what is the status of the seven corporal and seven spiritual works of mercy in our life?9 What does Jesus’ message of mercy and reconciliation mean for our relationship with God and with others? For your marriage and family life, especially in the context of the twin celebrations of the Year of St. Joseph and Amoris Laetitia Year of the Family launched recently on the 19th March? How can we connect the message of divine mercy and reconciliation with the struggle for equity and social justice here in Canada, as well as with the struggle for greater ecological consciousness? For Dominicans, the call to share in divine mercy is deeply personal. When we make profession the first question our General Prioress asks us is: “What do you seek?” To which we respond, “God’s mercy and yours.” We then spend the rest of our life coming to terms with the fullness of this great mystery, especially in the daily realities of living in community.
As we prepare now to enter into the beautiful long season of Easter during which we will hear much more about the faith of the apostles and disciples and be inspired by their actions, may these words of Pope Francis at the Holy Saturday Vigil last week be our guide:
Faith is not an album of past memories; Jesus is not outdated. He is alive here and now. He walks beside you each day, in every situation you are experiencing, in every trial you have to endure, in your deepest hopes and dreams. He opens new doors when you least expect it, he urges you not to indulge in nostalgia for the past or cynicism about the present. Even if you feel that all is lost, please, let yourself be open to amazement at the newness Jesus brings: he will surely surprise you.10
Give thanks to the Lord, for he is good; his steadfast love endures forever (Ps 118:1). Alleluia! Amen!
1 Richard J. Dillon, “Acts of the Apostles,” in The New Jerome Biblical Commentary, ed. Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J., and Roland E. Murphy, O.Carm (London, England: Geoffrey Chapman, 1992), 738.
2 Gary Gilbert, The Acts of the Apostles (Introductory Essay),” in The Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Zvi Brettler, (New York, NY: Oxford University Press, 2017), 220.
3 Amy-Jill Levine and Marc Zvi Brettler, eds., The Jewish Annotated New Testament, 2nd ed. (New York, NY: Oxford University Press, 2017), 230.
4 Deut. 26:16 (New Revised Standard Version). All other Old Testament quotes are taken from the NRSV. See Deuteronomy 6:4-9; 10:12-13 and 11:13 for other examples of the pairing of “heart and soul.”
5 Levine and Brettler, The Jewish Annotated New Testament, 217.
6 Pheme Perkins, “The Gospel According to John,” in in The New Jerome Biblical Commentary, ed. Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J., and Roland E. Murphy, O.Carm (London, England: Geoffrey Chapman, 1992), 984.
7 Dogmatic Constitution on the Church (Lumen Gentium) 1, in Vatican Council II: The Basic Sixteen Documents, ed. and trans. Austin Flannery, O.P. (Northport, NY: Costello Publishing Company, 1996).
8 Cindy Wooden, “Cardinal: Too many Catholics don’t understand that some church teachings can actually change,” Catholic News Service, April 5, 2021, accessed April 7, 2021, https://www.americamagazine.org/ faith/2021/04/05/ catholic-church-divisions-cardinal-parolin-pope-francis-reform-240391?utm_source=piano& utm_medium=email& utm_campaign=8726& pnespid=ket.peo EGAiN60.9Hx1Qkw0qmosIM3I3kzsEs6f3
9 The corporal works of mercy are: Feed the hungry; give drink to the thirsty; clothe the naked; shelter the homeless; visit the sick; visit the imprisoned; bury the dead. The spiritual works of mercy are: Admonish the sinner; instruct the ignorant; counsel the doubtful; bear wrongs patiently; forgive offenses willingly; comfort the afflicted; pray for the living and the dead.
10 “Homily of His Holiness Pope Francis” at the Easter Vigil in the Holy Night of Easter, 3 April 2021, accessed 10 April 2021, http://www.vatican.va/content/francesco/en/homilies/2021/documents/papa-francesco_20210403_omelia-vegliapasquale.html.