Second Sunday of Easter (or Sunday of Divine
Mercy)
Lectionary: 43
Lectionary: 43
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.
Responsorial
PsalmPS 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.
Reading 21 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.
AlleluiaJN 20:29
R. Alleluia,
alleluia.
You believe in me, Thomas, because you have seen me, says the Lord;
blessed are they who have not seen me, but still believe!
R. Alleluia, alleluia.
You believe in me, Thomas, because you have seen me, says the Lord;
blessed are they who have not seen me, but still believe!
R. Alleluia, alleluia.
GospelJN 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.
2nd Sunday of Easter – Cycle A
(Divine Mercy Sunday)
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
Introduction
On April 30, 2000, His Holiness John Paul II, in response to the wishes of the Christian faithful, declared that “the Second Sunday of Easter henceforth throughout the Church will also be called Divine Mercy Sunday.” The desire for this celebration was expressed by Our Lord to Saint Faustina as can be found in her Diary (§699):”... My daughter, tell the whole world about My inconceivable mercy. I desire that the Feast of Mercy be a refuge and shelter for all souls, and especially for poor sinners. On that day the very depths of My tender mercy are open. I pour out a whole ocean of graces upon those souls who approach the fount of My mercy. The soul that will go to Confession, and receive Holy Communion on this day shall obtain complete forgiveness of sins and punishment...”
1st Reading - Acts 2:42-47
The Acts (Deeds) of the Apostles were written by Saint Luke toward the end of the first captivity of Saint Paul in Rome, about 62 A.D. The earliest tradition of the Church concurs in attributing this inspired book to Saint Luke, author of the third gospel. This book, like the gospel, is dedicated to Theophilus, of whom we know nothing.
The Book of the Acts of the Apostles, sometimes lovingly referred to as the fifth gospel, relates: (1) the history of the early Church in Jerusalem and Antioch, and the history of Saint Peter until the year A.D. 42, when he left Jerusalem; and (2) the history of Saint Paul until his captivity in Rome in the Year A.D. 61.
Our reading today takes place immediately after Peter’s stirring address on the day of Pentecost when 3,000 were baptized. This is the first of three summary passages (Acts 4:32-37; 5:12-16) which outline the chief characteristics of the Christian community in Jerusalem: adherence to the teachings of the Twelve and the centering of religious life in the Eucharistic liturgy; a system of distribution of goods that led the wealthier Christians to sell their possessions when the needs of the poor of the community required it; and continual attendance at the Temple.
42 They devoted themselves to the teaching of the apostles
The instruction normally given new converts. This is not the proclamation of the gospel to non-Christians but a type of catechesis (which became more structured and systematic as time went on) aimed at explaining to the disciples the Christian meaning of sacred Scripture and the basic truths of faith which they had to believe and practice in order to attain salvation. Out of this grew the creedal statements of the Church.
and to the communal life,
Other translations have “fellowship”. The Greek word kiononia is used only here in Luke but is used 13 times in Saint Paul’s writings. The profound solidarity among the disciples resulted from their practice of faith and their appreciation of it as a treasure they all shared; a gift to them from the Father through Jesus the Christ. Their mutual affection enabled them to be detached from material things and to give up their possessions to help those in need.
to the breaking of the bread
This refers to the Eucharist and not just an ordinary meal. This was a special way the early Christians had of referring to the making and distribution of the sacrament of the Lord’s Body and Blood. From Pentecost onward the Mass and Eucharistic communion form the center of Christian worship.
and to the prayers.
What we have just seen, in this description of the very early Christian Church are the four elements of catechesis: The teaching of the apostles (the creed, the Profession of Faith); the communal life (the commandments, Life in Christ); the breaking of the bread (the sacraments, the Christian Mystery); and the prayers (Prayer). These four classical divisions of catechesis are reflected in the four major parts of the Catechism of the Catholic Church today.
43 Awe came upon everyone, and many wonders and signs were done through the apostles.
This is the religious awe the disciples felt when they saw the miracles and other supernatural signs which the Lord worked through His apostles. A healthy type of fear, denoting respect and reverence for holy things, it can cause a great change of attitude and behavior in those who experience it.
44 All who believed were together and had all things in common; 45 they would sell their property and possessions and divide them among all according to each one’s need.
The sharing referred to here was not a permanent communistic or socialistic kind of system. The more well-to-do Christians freely provided for those in need. Each of the disciples retained ownership of what property he had; by handing it over to the community they showed their charity.
46 Every day they devoted themselves to meeting together in the temple area
In the early days of the Church the Temple was the center of Christian prayer and liturgy. The early Christians regarded it as God’s house, the house of the Father of Jesus the Christ. Although Christianity involved obvious differences from Judaism, for a while it was quite natural for them to maintain certain external aspects of the religion of their forefathers.
and to breaking bread in their homes. They ate their meals with exultation and sincerity of heart, 47 praising God and enjoying favor with all the people.
The Temple was not the only place in Jerusalem where Christians met for prayer and worship. The reference to “their homes” reminds us that they did not have a building specially reserved for liturgical functions – they met in private homes. For financial as well as policy reasons (persecutions, etc.), it was not until the third century that buildings designed for liturgical purposes began to be erected.
And every day the Lord added to their number those who were being saved.
2nd Reading - 1 Peter 1:3-9
This first letter of Peter was written from Rome very probably around A.D. 63-64, given that it contains no references to the persecution unleashed by Nero after July 64. The letter is addressed to the Christians of Asia Minor – gentiles evangelized mainly by Saint Paul.
In this letter, Saint Peter seeks to console and strengthen the faith of Christians who are experiencing difficult times; this is quite in keeping with his role as head of the Church. This message (letter) which we will study as our second reading all through the Easter season, is a faithful reflection of the catechesis of apostolic times.
3 Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth
The spiritual rebirth of Christians to a new life is the main topic of this part. The form of this prayer is a blessing common in Jewish tradition (see Genesis 9:26). We are given this new birth by baptism (see John 3:5).
to a living hope through the resurrection of Jesus Christ from the dead,
This refers not only to the “living hope” but also to “new birth”
4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you
Notice the family covenant imagery. The promises made to Israel are seen as fulfilled also in the Christian Church. In the Old Testament, the inheritance is primarily the land of Israel (Deuteronomy 15:4). As opposed to the land, the New Covenant inheritance is imperishable; it is eternal life in the heavenly kingdom.
“An incorruptible inheritance must be an infinite one, since everything finite is corruptible. The inheritance of the first Adam was corrupted by sin, but the inheritance of the second Adam can never be touched by the stain of sin.” [Saint Hilary of Arles (ca. A.D. 428),
Commentary on 1 Peter]
“Our inheritance is imperishable because it is a heavenly life which neither age nor illness nor death nor plague can touch. It is undefiled because no unclean person can enter into it. It is unfading, because the heavenly blessings are such that even after long enjoyment of them the blessed never grow tired, whereas those who live in earthly luxury eventually have their fill of it and turn away from it.” [Saint Bede the Venerable (ca. A.D. 416), On 1 Peter]
5 who by the power of God are safeguarded through faith,
“Faith” has a wide range of meanings in 1st Peter. Here, it means that trust in God is essential for salvation. For those who have this faith, the security of their inheritance is like a land with strong military protection – it is guarded by God’s power.
to a salvation that is ready to be revealed in the final time.
Salvation, the goal of Christian faith, is presented as a future event. Not once saved, always saved, but a hope for eternal salvation.
6 In this you rejoice, although now for a little while you may have to suffer through various trials, 7 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.
Once you have accepted Jesus as your personal Lord and Savior, the battle is just beginning. Your faith will be tested and refined (made pure) throughout your life so that when the end time comes, you will stand ready to accept your inheritance.
“Just as gold is tried by fire and becomes useful, so also you who live in the world are tried in it. So then, you who remain in it and pass through the flames will be purified. For just as gold casts off its dross, so also you will cast off all sorrow and tribulation, becoming pure and useful for the building of the tower.” [Hermas (ca. A.D. 140), The Shepherd, Visions 3,1]
8 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, 9 as you attain the goal of (your) faith, the salvation of your souls.
As the glory of Christ’s resurrection was preceded by His sufferings and death, the new life of faith that it bestows will be subjected to many trials while achieving its goal: the glory of the fullness of salvation at the coming of Christ.
(Divine Mercy Sunday)
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
Introduction
On April 30, 2000, His Holiness John Paul II, in response to the wishes of the Christian faithful, declared that “the Second Sunday of Easter henceforth throughout the Church will also be called Divine Mercy Sunday.” The desire for this celebration was expressed by Our Lord to Saint Faustina as can be found in her Diary (§699):”... My daughter, tell the whole world about My inconceivable mercy. I desire that the Feast of Mercy be a refuge and shelter for all souls, and especially for poor sinners. On that day the very depths of My tender mercy are open. I pour out a whole ocean of graces upon those souls who approach the fount of My mercy. The soul that will go to Confession, and receive Holy Communion on this day shall obtain complete forgiveness of sins and punishment...”
1st Reading - Acts 2:42-47
The Acts (Deeds) of the Apostles were written by Saint Luke toward the end of the first captivity of Saint Paul in Rome, about 62 A.D. The earliest tradition of the Church concurs in attributing this inspired book to Saint Luke, author of the third gospel. This book, like the gospel, is dedicated to Theophilus, of whom we know nothing.
The Book of the Acts of the Apostles, sometimes lovingly referred to as the fifth gospel, relates: (1) the history of the early Church in Jerusalem and Antioch, and the history of Saint Peter until the year A.D. 42, when he left Jerusalem; and (2) the history of Saint Paul until his captivity in Rome in the Year A.D. 61.
Our reading today takes place immediately after Peter’s stirring address on the day of Pentecost when 3,000 were baptized. This is the first of three summary passages (Acts 4:32-37; 5:12-16) which outline the chief characteristics of the Christian community in Jerusalem: adherence to the teachings of the Twelve and the centering of religious life in the Eucharistic liturgy; a system of distribution of goods that led the wealthier Christians to sell their possessions when the needs of the poor of the community required it; and continual attendance at the Temple.
42 They devoted themselves to the teaching of the apostles
The instruction normally given new converts. This is not the proclamation of the gospel to non-Christians but a type of catechesis (which became more structured and systematic as time went on) aimed at explaining to the disciples the Christian meaning of sacred Scripture and the basic truths of faith which they had to believe and practice in order to attain salvation. Out of this grew the creedal statements of the Church.
and to the communal life,
Other translations have “fellowship”. The Greek word kiononia is used only here in Luke but is used 13 times in Saint Paul’s writings. The profound solidarity among the disciples resulted from their practice of faith and their appreciation of it as a treasure they all shared; a gift to them from the Father through Jesus the Christ. Their mutual affection enabled them to be detached from material things and to give up their possessions to help those in need.
to the breaking of the bread
This refers to the Eucharist and not just an ordinary meal. This was a special way the early Christians had of referring to the making and distribution of the sacrament of the Lord’s Body and Blood. From Pentecost onward the Mass and Eucharistic communion form the center of Christian worship.
and to the prayers.
What we have just seen, in this description of the very early Christian Church are the four elements of catechesis: The teaching of the apostles (the creed, the Profession of Faith); the communal life (the commandments, Life in Christ); the breaking of the bread (the sacraments, the Christian Mystery); and the prayers (Prayer). These four classical divisions of catechesis are reflected in the four major parts of the Catechism of the Catholic Church today.
43 Awe came upon everyone, and many wonders and signs were done through the apostles.
This is the religious awe the disciples felt when they saw the miracles and other supernatural signs which the Lord worked through His apostles. A healthy type of fear, denoting respect and reverence for holy things, it can cause a great change of attitude and behavior in those who experience it.
44 All who believed were together and had all things in common; 45 they would sell their property and possessions and divide them among all according to each one’s need.
The sharing referred to here was not a permanent communistic or socialistic kind of system. The more well-to-do Christians freely provided for those in need. Each of the disciples retained ownership of what property he had; by handing it over to the community they showed their charity.
46 Every day they devoted themselves to meeting together in the temple area
In the early days of the Church the Temple was the center of Christian prayer and liturgy. The early Christians regarded it as God’s house, the house of the Father of Jesus the Christ. Although Christianity involved obvious differences from Judaism, for a while it was quite natural for them to maintain certain external aspects of the religion of their forefathers.
and to breaking bread in their homes. They ate their meals with exultation and sincerity of heart, 47 praising God and enjoying favor with all the people.
The Temple was not the only place in Jerusalem where Christians met for prayer and worship. The reference to “their homes” reminds us that they did not have a building specially reserved for liturgical functions – they met in private homes. For financial as well as policy reasons (persecutions, etc.), it was not until the third century that buildings designed for liturgical purposes began to be erected.
And every day the Lord added to their number those who were being saved.
2nd Reading - 1 Peter 1:3-9
This first letter of Peter was written from Rome very probably around A.D. 63-64, given that it contains no references to the persecution unleashed by Nero after July 64. The letter is addressed to the Christians of Asia Minor – gentiles evangelized mainly by Saint Paul.
In this letter, Saint Peter seeks to console and strengthen the faith of Christians who are experiencing difficult times; this is quite in keeping with his role as head of the Church. This message (letter) which we will study as our second reading all through the Easter season, is a faithful reflection of the catechesis of apostolic times.
3 Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth
The spiritual rebirth of Christians to a new life is the main topic of this part. The form of this prayer is a blessing common in Jewish tradition (see Genesis 9:26). We are given this new birth by baptism (see John 3:5).
to a living hope through the resurrection of Jesus Christ from the dead,
This refers not only to the “living hope” but also to “new birth”
4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you
Notice the family covenant imagery. The promises made to Israel are seen as fulfilled also in the Christian Church. In the Old Testament, the inheritance is primarily the land of Israel (Deuteronomy 15:4). As opposed to the land, the New Covenant inheritance is imperishable; it is eternal life in the heavenly kingdom.
“An incorruptible inheritance must be an infinite one, since everything finite is corruptible. The inheritance of the first Adam was corrupted by sin, but the inheritance of the second Adam can never be touched by the stain of sin.” [Saint Hilary of Arles (ca. A.D. 428),
Commentary on 1 Peter]
“Our inheritance is imperishable because it is a heavenly life which neither age nor illness nor death nor plague can touch. It is undefiled because no unclean person can enter into it. It is unfading, because the heavenly blessings are such that even after long enjoyment of them the blessed never grow tired, whereas those who live in earthly luxury eventually have their fill of it and turn away from it.” [Saint Bede the Venerable (ca. A.D. 416), On 1 Peter]
5 who by the power of God are safeguarded through faith,
“Faith” has a wide range of meanings in 1st Peter. Here, it means that trust in God is essential for salvation. For those who have this faith, the security of their inheritance is like a land with strong military protection – it is guarded by God’s power.
to a salvation that is ready to be revealed in the final time.
Salvation, the goal of Christian faith, is presented as a future event. Not once saved, always saved, but a hope for eternal salvation.
6 In this you rejoice, although now for a little while you may have to suffer through various trials, 7 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.
Once you have accepted Jesus as your personal Lord and Savior, the battle is just beginning. Your faith will be tested and refined (made pure) throughout your life so that when the end time comes, you will stand ready to accept your inheritance.
“Just as gold is tried by fire and becomes useful, so also you who live in the world are tried in it. So then, you who remain in it and pass through the flames will be purified. For just as gold casts off its dross, so also you will cast off all sorrow and tribulation, becoming pure and useful for the building of the tower.” [Hermas (ca. A.D. 140), The Shepherd, Visions 3,1]
8 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, 9 as you attain the goal of (your) faith, the salvation of your souls.
As the glory of Christ’s resurrection was preceded by His sufferings and death, the new life of faith that it bestows will be subjected to many trials while achieving its goal: the glory of the fullness of salvation at the coming of Christ.
Gospel - John 20:19-31
Having celebrated Jesus’ resurrection last week at Easter, we now hear of His first appearance to His apostles after that event.
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.”
Shalom
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.
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”.
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.
23 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
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).
was not with them when Jesus came. 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
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.
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.
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.
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. 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. “Eat My Flesh, drink My Blood”.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
Meditation: "Unless I see - I will not
believe"
Do you know the joy of the resurrection? The Risen
Lord 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 us friends of God.
Live and proclaim the Gospel of mercy in the power of
the Holy Spirit
Jesus did something which only love and trust can do. He commissioned his weak and timid apostles to bring the good news of the Gospel to the ends of the earth. This sending out of the disciples is parallel to the sending out of Jesus by his heavenly Father. Jesus fulfilled his mission through his perfect love and obedience to the will of his Father. He called his first disciples and he now calls each one of 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.
Jesus did something which only love and trust can do. He commissioned his weak and timid apostles to bring the good news of the Gospel to the ends of the earth. This sending out of the disciples is parallel to the sending out of Jesus by his heavenly Father. Jesus fulfilled his mission through his perfect love and obedience to the will of his Father. He called his first disciples and he now calls each one of 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
trial and adversity. He doubted the women who saw the resurrected Jesus and he
doubted his own fellow apostles.
Through the gift of faith we recognize the Risen Lord
and receive new life
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 the good news of the Gospel and in the power of the Holy Spirit to bring you new life, hope, and joy?
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 the good news of the Gospel and in the power of the Holy Spirit to bring you new life, hope, and joy?
"Lord Jesus Christ, through your victory over sin
and death you have overcome all the powers of sin and 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."
A Daily Quote for the early church fathers: Touching the Flesh, He Invokes the Word,
by Augustine of Hippo, 354-430 A.D.
"But when Jesus showed Thomas the very places
where he had his doubts, Thomas exclaimed, "My Lord and my God." He
touched his flesh, he proclaimed his divinity. What did he touch? The body of
Christ. Was the body of Christ the divinity of Christ? The divinity of Christ
was the Word; the humanity of Christ was soul and flesh. Thomas could not touch
the soul, but he could perceive it, because the body that had been dead was
moving about alive. But that Word is subject neither to change nor to contact,
it neither regresses nor progresses, neither fails nor flourishes, because in
the beginning was the Word, and the Word was with God, and the Word was God.
That is what Thomas proclaimed. He touched the flesh, he invoked the Word,
because the Word became flesh and dwelt among us." (excerpt from Sermon 145A)
SOLEMNITY OF THE SECOND SUNDAY OF
EASTER (OR DIVINE MERCY SUNDAY
SUNDAY, APRIL 23, JOHN 20:19-31
(Acts 2:42-47; Psalm 118; 1 Peter 1:3-9)
SUNDAY, APRIL 23, JOHN 20:19-31
(Acts 2:42-47; Psalm 118; 1 Peter 1:3-9)
KEY VERSE: "Blessed are those who have not seen and have believed" (v.29).
TO KNOW: On the evening of the resurrection, the disciples were gathered in fear behind locked doors. They were overjoyed when the Risen Lord appeared in their midst with a greeting of "peace" (Hebrew, Shalom). Just as God breathed life into Adam, the first living being (Gn 2:7), the Son of God breathed the life-giving Spirit upon his disciples, sending them forth with the power to forgive sins. Thomas (called Didymus, meaning “twin”) was absent on this occasion and he refused to believe their testimony. His defiant words "unless I see" (Jn 20:25) came from one who knew Jesus as an intimate friend. A week later, the Risen Christ appeared again, and this time Thomas was present. When Thomas touched Christ's wounds, he declared Jesus to be his "Lord and God." Jesus told Thomas that those who believed in faith were more blessed than those who needed visible proof.
TO LOVE: Am I Thomas’ twin? Do I refuse to believe unless I see?
TO SERVE: My Lord and my God, help me to believe when my faith wavers.
DIVINE MERCY SUNDAY
Sr. Faustina Kowalska, a Polish nun, was God’s instrument to proclaim God's mercy toward every human being. Sr. Faustina was inspired by a vision in which Jesus told her that a painting should be made of his image with the invocation "Jesus, I trust in you." She commissioned the painting in 1935. Cardinal Karol Wojtyla, then Archbishop of Krakow (later Pope John Paul II), began Sr. Faustina's process of beatification. At her canonization in 2000, John Paul II designated the Second Sunday of Easter to be Divine Mercy Sunday. The Pope's final days coincided with the Church's preparation to celebrate the feast he described as flowing from Christ's "most profound mercy," and which he himself established.
The Chaplet of Divine Mercy
For recitation on a chaplet or ordinary rosary beads, begin with the Sign of the Cross. Continue by saying one Our Father, one Hail Mary, and the Apostles Creed. Then on the OUR FATHER bead say the following words: "Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world." On the 10 HAIL MARY beads say: "For the sake of His sorrowful Passion, have mercy on us and on the whole world." Continue around the chaplet. In conclusion recite these words three times: "Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world." End with the Sign of the Cross.
HOLOCAUST REMEMBRANCE DAY (YOM HA
SHOAH)
The United Nations General Assembly designated this day as International Holocaust Remembrance Day (IHRD), an annual day of commemoration to honor the victims of the Nazi era. Every member nation of the U.N. has an obligation to honor the memory of Holocaust victims and develop educational programs as part of an international resolve to help prevent future acts of genocide. The U.N. resolution that created IHRD rejects denial of the Holocaust, and condemns discrimination and violence based on religion or ethnicity. For Jews, Holocaust Remembrance Day (Yom Ha Shoah in Hebrew) begins the evening of Sunday, April 23, 2017, and ends the evening of Thursday, April 24.
Sunday
23 April 2017
2nd Sunday of Easter. [St
George; St Adalbert].
Acts 2:42-47. Psalms 117(118):2-4, 13-15, 22-24. 1 Peter 1:3-9. John 20:19-31.
Acts 2:42-47. Psalms 117(118):2-4, 13-15, 22-24. 1 Peter 1:3-9. John 20:19-31.
‘Peace be
with you.’ — John 20:19-31.
These are
recorded so that you may believe that Jesus is the Christ.
All of us are familiar with that
feeling of self-congratulation for being among ‘those who have not seen and yet
believe’, and with that tendency to label Thomas a man of little faith. We call
him ‘doubting’ and sing old hymns that begin, ‘I am not like Thomas’—words we
don’t really believe anyway.
Who could really blame Thomas?
Thomas was disheartened—an experience common to all of us. He was also
disillusioned. He had spent three years with Jesus, whom he loved deeply. In
the last few days he had seen one of his friends, Judas, betray Jesus with a
kiss; he had seen another friend, Peter, promise fidelity to Jesus and then
deny him three times; and he had seen his Lord die painfully the death of a
criminal. Now Peter and the others tell him that Jesus is alive. It’s just too
much to believe. Not surprisingly, Thomas retreats into his own closed room of
disbelief, anger, confusion and despair, locking the doors behind him.
What does Jesus do? He enters the
closed room of Thomas’s world. He doesn’t apologise for being hard to believe
in, or patronise him. Instead, he shows his own wounds. Thomas sees the signs
of Jesus’ love, and declares, ‘My Lord and my God.’ Maybe he also said, ‘Lord,
it is hard to believe.’ Jesus shows his wounds again and says, ‘Thomas, it is
harder to love.’
LECTIO DIVINA: 2ND SUNDAY OF
EASTER (A)
Lectio Divina: Sunday, April
23, 2017
The
mission of the disciples and
the witness
of Thomas the apostle John 20:19-31
1. Opening
prayer
Father, who on the
Lord’s day gather your people to celebrate the One who is the First and the
Last, the living One who conquered death, grant us the strength of your Spirit
so that, having broken the chains of evil, calmed our fears and indecisions, we
may render the free service of our obedience and love, to reign in glory with
Christ.
2. LECTIO
a) A key to the
reading:
We are in the
so-called “book of the resurrection” where we are told, in a not-so-logical
sequence, several matters concerning the risen Christ and the facts that prove
it. In the fourth Gospel, these facts take place in the morning (20:1-18) and
evening of the first day after the Saturday and eight days later, in the same
place and on the same day of the week. We are before an event that is the most
important in the history of humanity, an event that challenges us personally.
“If Christ has not been raised then our preaching is useless and your believing
it is useless… and you are still in your sins” (1Cor 15:14,17) says Paul the
apostle who had not known Jesus before his resurrection, but who zealously
preached him all his life. Jesus is the sent of the Father. He also sends us.
Our willingness to “go” comes from the depth of the faith we have in the Risen
One. Are we prepared to accept his “mandate” and to give our lives for his
Kingdom? This passage is not just about the faith of those who have not seen
(the witness of Thomas), but also about the mission entrusted to the Church by
Christ.
b) A suggested
division of the text to facilitate its reading:
John 20:19-20:
appearance to the disciples and showing of the wounds
John 20:21-23: gift
of the Spirit for the mission
John 20:24-26:
special appearance to Thomas eight days later
John 20:27-29:
dialogue with Thomas
John 20:30-31: the
aim of the Gospel according to John
c) The text:
19 On the evening of
that day, the first day of the week, the doors being shut where the disciples
were, for fear of the Jews, Jesus came and stood among them and said to them,
"Peace be with you." 20 When he had said this, he showed them his
hands and his side. Then the disciples were glad when they saw the Lord. 21
Jesus said to them again, "Peace be with you. As the Father has sent me,
even so I send you." 22 And when he had said this, he breathed on them,
and said to them, "Receive the Holy Spirit. 23 If you forgive the sins of
any, they are forgiven; if you retain the sins of any, they are retained."
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."
John 20:19-3126
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!" 29 Jesus said to him, "Have you believed because you have seen
me? Blessed are those who have not seen and yet believe."
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.
3. A moment
of silence
to allow the Word to
enter into our hearts
4.
MEDITATIO
a) A few questions
to help in our meditation:
Who or what drew my
interest and wonder in the reading? Is it possible for someone to profess being
Christian and yet not believe in the Resurrection of Jesus? Is it so important
to believe in the resurrection? What would be different if we stopped at his
teaching and witness of life? What does the gift of the Spirit for the mission
mean to me? How does Jesus’ mission in the world continue after the
Resurrection? What is the content of the missionary proclamation? What value
has Thomas’ witness for me? What are, if any, my doubts concerning the faith?
How do I meet them and still carry on? Am I able to give reasons for my faith?
b) Comment:
In the evening of
that same day, the first day of the week: the disciples are living through an
extraordinary day. For the community, at the time of the writing of the fourth
Gospel, the day after the Sabbath is already “the Lord’s day” (Ap 1:10), Dies
Domini (Sunday) and is more important than the Sabbath was in the tradition of
the Jews.
The doors were
closed: a detail which shows that the body of the risen Jesus, even though
recognisable, is not subject to the ordinary laws of human life.
Peace be with you:
this is not just a wish, but the actual peace promised to them when they were
saddened by his departure (Jn 14:27; 2Thes 3:16; Rom 5:3), the messianic peace,
the fulfilment of the promises made by God, freedom from all fear, victory over
sin and death, reconciliation with God, fruit of his passion, free gift of God.
This peace is repeated three times in this passage as well as in the
introduction (20:19) further on (20:26) in the exact same way.
He showed them his
hands and his side: Jesus provides evident and tangible proof that he is the
one who was crucified. Only John records the detail of the wound in the side
caused by the spear of a Roman soldier, whereas Luke mentions the wound of the
feet (Lk 24:39). In showing his wounds, Jesus wants to say that the peace he
gives comes from the cross (2Tim 2:1-13). They are part of his identity as the
risen One (Ap 5:6).
The disciples were
filled with joy when they saw the Lord: This is the same joy expressed by the
prophet Isaiah when he describes the divine banquet (Is 25:8-9), the
eschatological joy foreshadowed in the farewell speech and that no one can take
away (Jn 16:22; 20:27). Cfr. also Lk 24:39-40; Mt 28:8; Lk 24:41.
As the Father sent
me, so am I sending you: Jesus is the first missionary, “the apostle and high
priest of the faith we profess” (Ap 3:1). After the experience of the cross and
the resurrection, Jesus’ prayer to the Father comes true (Jn 13:20; 17:18;
21:15,17). This is not a new mission, but the mission of Jesus extended to those
who are his disciples, bound to him like branches are bound to the vine (15:9),
so also they are bound to his Church (Mt 28:18-20; Mk 16:15-18; Lk 24:47-49).
The eternal Son of God was sent so that “the world might be saved through him”
(Jn 3:17) and the whole of his earthly existence, fully identified with the
saving will of the Father, is a constant manifestation of that divine will that
all may be saved. He leaves as an inheritance this historical project to the
whole Church and, especially to ordained ministers within that Church.
He breathed on them:
this action recalling the life-giving breath of God on man (Gen 2:7), does not
occur anywhere else in the New Testament. It marks the beginning of a new
creation.
Receive the Holy
Spirit: after Jesus was glorified, the Holy Spirit was bestowed (Jn 7:39). Here
the Spirit is transmitted for a special mission, whereas at Pentecost (Acts 2)
the Holy Spirit comes down on the whole people of God.
For those whose sins
you forgive they are forgiven; for those whose sins you retain, they are
retained: we find the power to forgive or not forgive sins also in Matthew in a
more juridical form (Mt 16:19; 18:18). According to the Scribes and Pharisees
(Mk 2:7), and according to tradition (Is 43:25), God has the power to forgive
sins. Jesus gives this power (Lk 5:24) and passes it on to his Church. In our
meditation, it is better not to dwell on this text’s theological development in
church tradition and the consequent theological controversies. In the fourth
Gospel the expression may be taken in a wide sense. Here it is a matter of the
power of forgiving sins in the Church as salvation community and those
especially endowed with this power are those who share in the apostolic charism
by succession and mission. In this general power is included the power to
forgive sins also after baptism, what we call “the sacrament of reconciliation”
expressed in various forms throughout the history of the Church.
Thomas, called the
Twin, who was one of the Twelve: Thomas is one of the main characters of the
fourth Gospel and his doubting character, easily discouraged, is emphasised
(11:16; 14:5). “One of the twelve” is by now a stereotyped expression (6:71),
because in fact they were only eleven. “Didimus” means “the Twin”, and we could
be his “twins” through our difficulty in believing in Jesus, Son of God who
died and rose again.
We have seen the
Lord! When Andrew, John and Philip had found the Messiah, they had already run
to announce the news to others (Jn 1:41-45). Now there is the official
proclamation by eye-witnesses (Jn 20:18).
Unless I see the
holes that the nails made in his hands and can put my finger into the holes
they made, and unless I can put my hand into his side, I refuse to believe:
Thomas cannot believe the eye-witnesses. He wants to experience the event
himself. The fourth Gospel is aware of the difficulty that some may have in
believing in the Resurrection (Lk 24; 34-40; MK 16:11; 1Cor 15:5-8), especially
those who have not seen the risen One. Thomas is their (and our) interpreter.
He is willing to believe, but he wants to resolve personally any doubt, for
fear of being wrong. Jesus does not see in Thomas an indifferent sceptic, but a
man in search of truth and satisfies him fully. This is, however, an occasion
to express an appreciation of future believers (verse 29).
Put your finger
here, look, here are my hands. Give me your hand; put it into my side. Doubt no
longer but believe! Jesus repeats the words of Thomas and enters into a
dialogue with him. He understands Thomas’ doubts and wishes to help him. Jesus
knows that Thomas loves him and therefore has compassion for him because Thomas
does not yet enjoy the peace that comes from faith. Jesus helps him to grow in
faith. In order to enter deeper into this theme, see the parallels in: 1Jn 1-2;
Ps 78:38; 103:13-14; Rom 5:20; 1Tim 1:14-16.
My Lord and my God!
This is a profession of faith in the risen One and in his divinity as is also
proclaimed in the beginning of John’s Gospel (1:1). In the Old Testament “Lord”
and “God” correspond respectively to “Yahweh” and “Elohim” (Ps 35:23-24; Ap
4:11). It is the fullest and most direct paschal profession of faith in the
divinity of Jesus. In Jewish circles these terms had greater value because they
applied to Jesus texts concerning God. Jesus does not correct the words of
Thomas as he corrected the words of the Jews who accused him of wanting to be
“equal to God” (Jn 5:18ff) thus approving the acknowledgement of his divinity.
You believe because
you can see me. Happy are those who have not seen and yet believe! Jesus cannot
stand those who look for signs and miracles in order to believe (Jn 4:48) and
he seems to take Thomas to task. Here we must remember another passage
concerning a more authentic faith, a “way of perfection” towards a faith to
which we must aspire without the demands of Thomas, a faith received as gift
and as an act of trust, like the exemplary faith of our ancestors (Ap 11) and
of Mary (Lk 1:45). We, who are two thousand years after the coming of Jesus,
are told that, although we have not seen him, yet we can love him and believing
in him we can exult with “an indescribable and glorious joy” (1Pt 1:8).
These (signs) are
recorded so that you may believe that Jesus is the Christ, the Son of God, and
that believing this you may have life through his name. The fourth Gospel, like
the other Gospels, does not mean to write a complete biography of Jesus, but
only to show that Jesus was the Christ, the awaited Messiah, the Liberator, and
that he was the Son of God. Believing in him means that we possess eternal
life. If Jesus is not God, then our faith is in vain!
5. ORATIO
Psalm 118 (117)
O give thanks to the
Lord, for he is good;
his steadfast love
endures for ever!
Let Israel say,
"His steadfast
love endures for ever."
Let the house of
Aaron say,
"His steadfast
love endures for ever."
Let those who fear
the LORD say,
"His steadfast
love endures for ever."
I was pushed hard,
so that I was falling,
but the Lord helped
me.
The Lord is my
strength and my song;
he has become my
salvation.
Hark, glad songs of
victory in the tents of the righteous.
The stone which the
builders rejected
has become the head
of the corner.
This is the Lord's
doing;
it is marvellous in
our eyes.
This is the day
which the Lord has made;
let us rejoice and
be glad in it.
Save us, we beseech
thee, O Lord! O Lord,
we beseech thee,
give us success!
6.
CONTEMPLATIO
Closing prayer
I thank you Jesus,
my Lord and my God, that you have loved me and called me, made me worthy to be
your disciple, that you have given me the Spirit, the One sent to proclaim and
witness to your resurrection, to the mercy of the Father, to salvation and
pardon for all men and women in the world. You truly are the way, the truth and
the life, the dawn without a setting, the sun of justice and peace. Grant that
I may dwell in your love, bound to you like a branch to its vine. Grant me your
peace so that I may overcome my weaknesses, face my doubts and respond to your
call and live fully the mission you entrusted to me, praising you forever. You
who live and reign forever and ever. Amen.
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