The concluding verses of Third Isaiah emphasize rejoicing, reflecting the end of Jerusalem’s trials and the beginning of a new era. Feminine imagery is used, notably a pregnant woman giving birth, symbolizing joy in salvation (vv. 7-11). The citizens of Jerusalem experience contentment as beloved children of a nurturing mother (vv. 12-14). Jerusalem’s significance in Israel’s faith is highlighted by the abundance flowing to her after a period of suffering, marking a time of divine favor and boundless joy.
Gal 6:14-18
Paul addresses the Judaizers’ efforts to reintroduce circumcision and emphasizes that his only boast is in the cross of Christ, which represents His saving work. He explains that the world, which opposes God, no longer holds power over him due to his incorporation into Christ’s death and resurrection through baptism. Paul asserts that true transformation comes from God’s spirit, resulting in a new creation, and he extends his greetings to those who accept this message. He identifies the church as the new Israel, the true descendants of Abraham, and highlights that the marks he bears are the signs of Christ’s suffering, contrasting them with the physical sign of circumcision promoted by his opponents.
Lk 10:1-12, 17-20
The passage discusses the sending of the seventy-two disciples by Jesus, highlighting themes of joy and urgency. There’s a debate about whether the number is seventy or seventy-two, possibly relating to Moses’ assistants. The disciples are sent in pairs to spread their message through both word and example, focusing on the urgency of their mission.
The readiness of people for conversion is emphasized, along with the potential for opposition vv2-3). The missionaries are instructed to travel light and avoid excess, with their needs to be met by the host community. They should expect hostility similar to what Jesus faced and are to leave places of rejection without hesitation.
The return of the disciples is marked by joy as they report successes in their mission, including the defeat of evil (v17). Jesus emphasizes their significant role in the reign of God, reassuring them of their place in the divine kingdom.
Isaiah expresses joy in God’s promises to Jerusalem, while the apostles celebrate their successful mission and the establishment of God’s reign. Jesus assures them that even greater things are to come. Paul’s joy is grounded in the cross of Christ, which grants him new life. May we all discover true happiness in living out our Christian faith and fulfilling our mission. Amen.
This passage highlights Peter’s role as a leader of Christ’s followers after His Resurrection and Ascension. For a decade in Jerusalem, he preached, performed miracles, and converted many. He later traveled to Rome, becoming the first Bishop and guiding the Church through persecution. Around 64 AD, he was martyred, traditionally said to be crucified upside down, claiming he wasn’t worthy to die like Jesus. St. Peter’s Basilica stands over his tomb.
2 Tm 4:6-8. 17-18
Paul, in his second letter to Timothy during his Roman imprisonment, reflects on his imminent martyrdom and describes his life as a sacrificial offering to the Lord (v6). He uses athletic imagery to express that he has completed his mission and maintained his faith, indicating his expectation of receiving a “crown of righteousness” upon the Lord’s return (v8). He briefly mentions his trial, highlighting an opponent named Alexander the coppersmith and his feelings of abandonment, yet emphasizes that the Lord stood by him during this difficult time. He concludes with confidence in God’s protection as he looks forward to his heavenly reward (v18).
Mt 16:13-19
This passage highlights Peter’s profession of faith in Jesus as the Christ and Son of the living God, emphasizing his unique authority in the early church. This incident at Caesarea Philippi illustrates the expansion of Christological and ecclesial understanding in Matthew’s Gospel, particularly with the use of the term “church” (ekklesia). Peter’s recognition of Jesus transcends the basic acknowledgment of his messiahship, resulting from divine revelation.
The narrative presents Peter as the foundation of the church, known as “Rock” (Petros), with authority to bind and loose, symbolizing community leadership and decision-making. The passage reinforces that the church’s authority and teachings are rooted in Peter’s faith and underscores the enduring significance of this authority even twenty years post-Peter’s death. Finally, it concludes with the instruction for silence about Jesus’ messiahship, linking to the theme of the suffering Messiah.
As early as the year 258 AD, there is evidence of an already lengthy tradition of celebrating the solemnities of both St. Peter and St. Paul on the same day. Together, the two Saints are the founders of the See of Rome, through their preaching, ministry and martyrdom there. As the Church’s foundational pillars, Peter, the first Vicar of Christ, represents the Church’s leadership, stability, and unity; while Paul represents the Church’s mission of evangelization through his missionary journeys. He is the Church’s first theologian for his Letters that expound on the Gospels.
St. Augustine of Hippo said of Sts. Peter and Paul, “Both apostles share the same feastday, for these two were one; and even though they suffered on different days, they were as one. Peter went first, and Paul followed. And so we celebrate this day made holy for us by the apostles’ blood. Let us embrace what they believed, their life, their labors, their sufferings, their preaching, and their confession of faith.” Amen! St. Peter and Paul, pray for us!
The symbolism of bread emerges prominently in the readings for the Year C celebration of the feast of Corpus Christi. Melchizedek, a king and priest, makes a brief appearance in Genesis (14:18-20) as the one who blessed Abram. Although the scriptures provide no further commentary on his offering of bread and wine, church tradition has long interpreted this gesture as significant.
The New Testament draws additional parallels between Melchizedek and Christ, (cf Heb 7 interpreting Melchizedek as a prefiguration of Christ) particularly noting that he served as a priest outside of the Levitical line. In today’s second reading, Paul refers to the liturgy of his time, recounting how Jesus imbued bread and wine with new meaning, transforming them into a memorial of his death (1 Cor 11:23 – 26).
In the Lucan gospel (9:11-17) Jesus’ act of providing bread for the crowd is understood as symbolic of the Eucharist. “Although there is mention of both loaves and fish, it is the bread that is, predominant even to the collection of the “fragments”, klasmata, (κλασμάτα) v17. This term became the technical expression for the Eucharistic bread. Thus the “breaking of the bread” is used before it is referred to as the Eucharist, (cf Acts 2:46). The action of Jesus in ‘taking, blessing, breaking, and giving’ (v16), reproduces the almost exactly the last supper formula (22:19), and the Emmaus meal (24:230). In the church Jesus continues to feed and nourish his followers through the ministry of the apostles (it was the apostles who distributed them, v16), and eventually their successors in the sacramental celebration of his saving death”, (cf s1S#90 Fragments; 06/19/22).
By partaking in the Body and Blood of Christ, we share in the New Passover of Christ. We pass over from sin to grace, from death to life. As we celebrate this feast of the wonderful sacrament he left us as a memorial of his passion, let us continue to receive him worthily that we may experience the fruits of his redemption and be nourished by the bread that gives eternal life and be able to make his presence be felt through our own self-giving for others.
And let us pray: “Soul of Christ, sanctify me. Body of Christ, save me. Blood of Christ, inebriate me. Water from the side of Christ, wash me. Passion of Christ, strengthen me…Amen.”
s1S#193 Eucharist (5/31/24)
The word Eucharist is the direct translation of the noun ‘eucharistia’ ( εὐχαριστία ) and is primarily an expression of gratitude to God (especially in the letters of St. Paul, e.g. 2Cor 4:15, 9:11,12), and in particular as thanksgiving to God in worship, (cf 1Cor 14:16; Rev 4:9,7:2). But what could allude to the Eucharist as celebrated today is the verbal form of the word (‘eucharisteō’) found in the narrative of the institution of the Eucharist: 1 Cor 11:23-25; Mt 26: 26-29; Mk 14: 22-25; Lk 22:17-20, where Jesus “gave thanks”. John is silent about the institution but his discourse on the Bread of Life in Chapter 6, especially vv. 51-58 is clearly Eucharistic.
Jesus chose the precise time of the Passover, (the feast when the Jews remember the saving acts of God and thank him for his gratuitous covenant with them as his people), to institute the Holy Eucharist. At the Last Supper, he took bread and wine, declaring them his Body and Blood, and anticipated his death on the Cross, his passing over to the Father. It is the New Passover. Other vocabularies in the institution spoken by Jesus confirmed it- ‘broken’, ‘body given’, ‘blood poured out or shed for’, ‘the remission of sins’. Jesus is indeed the high priest and mediator of the new covenant who by his own blood performed the rite of purification and given us access to God, (cf. Heb 9:11-15; cf s1S#34 Thanks, 06/06/21).
The text discusses the feminine personification of Wisdom as a crucial attribute of God in the creation process.. She is of divine origin and exists before all things (vv. 24-29). Wisdom is depicted as a youthful and personable presence, enjoying companionship with God while crafting the ordered universe (vv. 30- 31).
Rom 5:1-5
The text discusses Paul’s teachings on justification through faith, emphasizing the active roles of God, Christ, and the Spirit. It highlights that this faith reconciles believers with God, establishing lasting peace and a permanent state of grace. This grace assures believers of a hopeful future, transitioning from grace to final glory. The hope rooted in faith is not wishful thinking but a confident expectation, even in trials, which foster endurance and strength. Ultimately, this hope will not disappoint, as evidenced by the presence of the Holy Spirit and God’s love manifested through Jesus.
John 16:12-15
The passage emphasizes two key roles of the Advocate (the Spirit). Firstly, the Spirit enlightens the disciples to a deeper understanding of Jesus and his teachings, ultimately giving glory to Christ as the sole mediator and truth of God. Secondly, this revelation is contingent on the Spirit interpreting events, particularly the death and resurrection of Jesus, in light of God’s saving plan. The Spirit’s teachings are entirely dependent on the Son and his fullness from the Father, ensuring that all insights align with the parameters set by Jesus, enhancing the understanding of Christ’s mission and relationship to God.
The doctrine of the Most Holy Trinity, in whose name we are baptized, is the fundamental dogma of our faith. This feast makes us aware of God’s provident and faithful love for us. Indeed, God is Love. Father, Son, and Holy Spirit share one divine nature in a relationship characterized by mutual and eternal love. The Feast reminds us that our relationships with others should similarly be defined by love. AMEN
In the name of the Father, and of the Son, and of the Holy Spirit
The Solemnity of the Most Holy Trinity celebrates the mystery of mysteries, “the central mystery of our faith and life” (CCC, 234): God is one God in Three Divine Persons: the Father, the Son, and the Holy Spirit.
“The belief in one God in three divine persons…is unique to the Christian faith but as so defined (re: nature and relations, etc) was reached only in the 4th and 5th centuries AD. It must be understood that the unity of nature does not appear as a problem in NT and indeed could only rise when a philosophical investigation of the term nature as applied to God was begun. (For the development of the Trinitarian doctrine, cf s1S#33 “Trinity”, 5/30/21).
What we have from the Scriptures are citations like mentioning the three in the same context, e.g. in the baptismal formula of Mt 28:19, (cf also 1 Cor 12:4-6; Eph 4:4-6; 1 Pt 1:2); and the “apostolic blessing” and considered earliest formula known in 2 Cor 13:13, where Christ stands at the center as the immediate source of grace (Rom 16:20; 1 Cor 16:23), and the love of God that brought about the mission of Christ and is the ultimate source of all gifts, including the Spirit who binds the community in fellowship with one another and the community with the trinitarian community“ (cf s1S#89 Trinity, 6/12/22).
The gospel of Matthew (28:16-20) narrates that the apostles when they see Jesus worship him, though some doubt that Jesus has really risen from the dead. Then Jesus tells them, “All power in heaven and earth has been given to me” (v. 18). Jesus declares that he has universal power. “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son. and of the Holy Spirit, teaching them all that I have commanded you” (v. 20). With universal power, he sends the disciples on a universal mission, “to all the nations.” The mission of the disciples was once limited to Israel (see Mt. 10:5-6). In the commissioning, the baptismal formula contains the clearest expression of Trinitarian belief in the New Testament. “And behold, I am with you always, until the end of the age” (v. 20). Jesus is Emmanuel, God-with-us (see Mt. 1:23). His presence is assured wherever and whenever the mission is being conducted.
What the Trinity is all about we may not totally comprehend. But living the “Trinitarian life” we can try to emulate. Remember that from baptism we receive the indwelling of the three divine persons. They live in us, but do we live in them? How? With God the Father whose love brought about the mission of Christ for our salvation (John 3:16), ‘knowing what we need even before we ask Him’ (Lk 12:22, 39-31), we should live daily in complete trust in his fatherly providence. With Jesus whose coming and total self-giving brought us life (John 15:13), life to the full, we should follow his humble life of service and self-donation to others. With the Holy Spirit who was promised by the Son and sent by the Father in his name who will teach us everything (John 14:26), we should listen continually to the Spirit especially for its guidance and direction so that we can learn God’s will for us and be able to accomplish it making us truly the adopted children of God our loving Father! And as the economy of salvation has revealed to us the different roles of the three divine persons yet remain one God, may each one of us help build the one body of Christ which we constitute by sharing the unique gifts each one of us has received. Amen.
Acts 2:1-11 The Pentecost is a significant theological moment, occurring fifty days after Passover and symbolizing the new law of the Spirit. It draws on imagery from Sinai, featuring loud noise and fire. The gift of “tongues” indicates actual languages, underscoring universalism and reversing Babel’s confusion. The apostles’ transition from the upper room to public outreach highlights the Spirit’s role in reaching a diverse audience of Jews and proselytes. The accounts reflect the universal nature of the church, focusing on the proclamation of Jesus’ death and resurrection.
1 Cor 12:3-7, 12-13 Paul highlights the diversity of the Spirit’s work among believers and warns against false spirits. Authenticity of the Spirit is linked to the acknowledgment of Jesus’ Lordship. The Spirit’s manifestations include gifts, forms of service, and workings of God for the common good. Paul uses the body imagery to illustrate the unity between Christ and believers. Diversity among believers enhances unity, with all sharing in one Spirit through baptism.
Jn 20:19-23 The passage highlights key events following the resurrection of Jesus. It describes Jesus appearing to his disciples, demonstrating his glorified state and ability to enter locked rooms. He breathes the Spirit on them, symbolizing new life and restoration between God and creation, and grants them the authority to forgive sins. The connection between the crucified and risen Christ is reinforced through Jesus’ wounds and Thomas’ acknowledgment of him as Lord and God. Overall, it emphasizes the selective nature of the gospel and the community’s ongoing need for faith in Jesus as the Messiah.
As we celebrate the peak of Jesus’ post-resurrection activities, where the conferral of the Holy Spirit is central, let us reflect on the role of the Holy Spirit in our lives. First, the Holy Spirit transformed the confused and fearful disciples into the Body of Christ. By being infused with the very mind of Christ, they gained a whole new understanding and became a new creation. Therefore, the celebration of Pentecost serves as a reminder of new life. Today, we celebrate the birthday of the Church, the Body of Christ. This renewal occurs for each of us when we are baptized and confirmed, and it continues every time we receive forgiveness and reconciliation after sinning.
Second, like the disciples, we receive the mission and are empowered to continue the work that Jesus began. This is accomplished according to the unique gifts we have received, enabling us to fulfill God’s kingdom on earth and to realize His gift of peace through the guidance and power of the Holy Spirit.
Third, when we refer to the Holy Spirit, particularly in the Gospel of St. John, we see it includes the legal or forensic connotation of “advocate” or “counselor” (John 14:16, 26; 15:26; 16:7). The Paraclete acts as a witness in defense of Jesus and speaks for Him during His trial by His enemies. The Paraclete also comforts the disciples, taking Jesus’ place among them. Moreover, the Paraclete serves as a teacher and guide, helping the disciples maintain a vital relationship with God through His personal indwelling presence. This same Spirit leads and directs the Church (Acts 15:1-29; v28), continually renewing it until it becomes the holy city, the new Jerusalem, shining brightly because of the divine indwelling (Rev 21:10-14, 22-23).
As Jesus promised, the Holy Spirit “will teach you everything and remind you of all that I told you” (John 14:26). The Paraclete is the post-resurrection presence of Jesus in both the Christian and the Church. It embodies the spirit that fosters both continuity and renewal in the Church. If we are more discerning of its counsel, we can remain on the path of revealed truth and not be easily swayed by lies and misinformation. Only then can we truly experience the authentic unity and peace promised by the risen Christ. Amen!
The account describes the Jerusalem conference, which addressed the issue of whether Gentile converts should adhere to the Mosaic Law. Some Jewish Christians were insisting that these laws were essential for salvation. In response, Paul and Barnabas, who represented the Gentile church, sought guidance from the leaders of the mother church in Jerusalem. The conference, led by James, reached a significant decision after much debate. This peaceful agreement between Jewish and Gentile Christians helped to prevent a potential rupture within the early church. Ps 67
A hymn of praise for God’s continued kindness (v2), it echoes the priestly blessing of the people (Num 6:22 – 27). God’s visible goodness to Israel leads the nations to recognize his universal rule (vv3, 5). The entire earth, then, is seen as giving God praise (v8).
Rev 21:10-14, 22-23
This description of the church as a heavenly city, is inspired by Ezekiel’s vision of end-time Jerusalem. Seen from a high mountain, it features twelve gates for the tribes and is filled with God’s presence, symbolizing the unity of old and new Israel through tribes and apostles. The city’s brilliance, likened to precious stones, mirrors Isaiah’s vision of restored Zion. In this new form of worship, God’s presence replaces the temple (John 4:23-24). Christ promises to be with gatherings (Mt 18:20) and throughout the Church (Mt 28:20; Col 1:18). Ultimately, God’s glory shines brighter than any earthly light, reflected through Christ (2 Cor 4:4).
Jn 14:23-29
In today’s gospel, Jesus promises his disciples the Spirit as well as his farewell gift of peace.
“…Peace is the translation of the famous Hebrew word “shālōm”, (שָׁל֨וֹם) ordinarily used for greeting (Gen 43:23; Judg 6:23; Is 58:19), a blessing (Ex 4:18; Num 6:26), prosperity in a material sense (Ps 27:3, Is 54:13), and in the majority usage means tranquility or calm (Gen 26:29, 44:17; Lev 26:6; Ez 9:12; Ps 122:7; Mic 5:5).
While all these senses are kept in the term “eirēnē”, (εἰρήνη) in the NT, a significant difference is evident in the context of the redemptive-historical fulfillment of God’s plan of salvation. Thus the peace of the risen Christ in this eschatological moment is not an ordinary greeting or wish but a statement of fact, a declaration about the restoration of harmony between God and creation and within the created order itself effected by the Spirit life of the resurrection (cf Col 1:20). It is the fulfillment of Jesus’ promise at the supper (14:27). The act of breathing the Spirit evokes the image of God’s breathing the spirit of life into Adam (Gen 2:7). Here it is the new life from God that is bestowed. It finds its ultimate expression in the intimate relationship with God made possible by the saving work of God. The person of Christ is the embodiment of peace, bringing about permanent reconciliation between humankind and God…(s1S#82 Peace).
True peace is a positive force that convinces us that there is more right with the world than wrong. And the reason for that is simple. Christ alone is our peace.
And we will experience peace if we remain in Christ! Amen!
Acts 14:21-27 This summarizes Paul’s and Barnabas’s first missionary journey (46-49 A.D.) through cities in Asia Minor, including Galatia, Pisidia, and Pamphylia. Upon returning to Lystra, Iconium, and Pisidian Antioch—where they had previously faced expulsion—they encouraged new disciples, reflecting on suffering in Jesus’ life and that of his followers (Lk 24:26; Lk 9:23). The mention of presbyters (v23), although not found in Pauline writings, indicates their importance in later church governance (1 Tim 5:17-23; Tit 1:5). After visiting two coastal cities in Pamphylia, they sailed back to Antioch in Syria, where they announced the Gentile mission, highlighting God’s guidance in the church’s outreach toward the “ends of the earth” (v27; 1:8).
Ps 145 This alphabetic hymn praises Yahweh’s covenant “virtues” of fidelity and forbearance in a direct echo of Exodus (Ex 34:6).
Rev 21:1-5
A new beginning unfolds as the former heaven and earth are replaced by a new universe (v1), signaling the definitive reign of God. The sea, often seen as a symbol of evil, is eliminated, marking the end of the old order. The church, depicted as the “new Jerusalem” and a bride (v2), symbolizes the final union between Christ and the elect, a relationship initiated by Christ’s death and resurrection. A celestial voice announces this union (v3f), referencing God’s dwelling among people and promising the removal of tears and sorrow. This ushers in an era of peace and the ultimate salvation for God’s people, with God as the Creator of this new order.
Jn 13:31-33, 34-35 The passage introduces Jesus’ final discourse during the Last Supper, highlighting two main themes: his leave-taking and the new commandment. Jesus’ Leave-Taking:
Jesus announces his imminent glorification through his death and resurrection, emphasized by Judas’ departure to betray him (v30). His glorification (cf 17:1f) signifies the Father’s recognition of Jesus’ self-giving, which liberates him from death and grants eternal life to believers. The reference to glorification “at once” (v32) likely pertains to his departure to the Father, marking a period when the apostles will continue without Jesus’ physical presence.
The New Commandment: Jesus gives a mandate of love, reiterating the importance of loving one another as a hallmark of the new covenant. While love of neighbor is not new (see Lev 19:18), here it specifically applies to fellow Christians and is framed within the context of the love Jesus demonstrated through his sacrificial death. This mutual love among believers becomes the true testament to their faith, surpassing words or martyrdom in demonstrating their commitment to Christ.
‘The theme of today’s readings is newness: in the first, we see new disciples, from the Gentiles; in the second, we encounter a new creation; and in the Gospel, there is a new commandment. Although the commandment itself is not entirely new, its significance lies in being the central principle of a new covenant that establishes a heart-centered relationship between God and His people, (cf Jer 31:31-34). This commandment is new in the sense that it expresses the Spirit, making its observance possible. It is also new in that it is based on the love that Christ demonstrated for His disciples by willingly giving His life for them—an act of love greater than any other (John 15:13). This kind of love will become evident to others and should serve as the true hallmark of Christianity (John 15:35). Followers of Christ will not be recognized by their words, teachings, or even martyrdom, but rather by the depth of their mutual love. Do we truly mirror Christ’s love in our own lives? Is our love as radical as His, willing to offer our lives for others without exception? May it be so. Amen.’ (cf s1S#85 New, 5/15/22).
The reading summarizes Paul and Barnabas’s first missionary journey to Pisidian Antioch in Galatia. They initially preach to the Jews, but after facing rejection, they shift their focus to the Gentiles, fulfilling Jesus’ mandate (Acts 1:8). Their message receives a positive response at first (v43), but some Jews oppose them due to their success (v45). Paul explains these events through scriptural prophecy (Is 49:6; Acts 9:15), highlighting the divine plan behind it. The Gentiles widely accept the message while Jewish opposition intensifies, leading to Paul and Barnabas shaking the dust from their feet as a sign of separation (v51). This illustrates the idea that the Gentile mission flourishes due to Jewish rejection (Rom 11:11f). Responsorial Psalm Ps 100
this hymn speaks of Yahweh as the benevolent provider of Israel. All the earth is invited to join in the joyful liturgy (v2) in giving thanks for the kindness shown to God’s chosen people- God’s election of his people as well as his steadfast love and fidelity as a result of the covenant (vv3, 5).
Rev 7:9, 14-17
The text describes John’s second vision of salvation (v9), focusing on a diverse multitude from all nations before the enthroned Lamb, Christ. This vision contrasts with the first (vv1-8), which detailed the elect of Israel. Written during Roman persecution, the vision highlights those who endured trials, as noted by one of the twenty-four elders (v13). The imagery of washing garments in blood reflects apocalyptic symbolism (v14), signifying the interior purification through baptism and Christ’s redemption.
The Lamb shares the throne with God (v17), receiving equal worship, symbolizing his role as both redeemer and shepherd. He liberates his people, akin to the Passover lamb (Ex 12:1 – 11), and nurtures them like a shepherd. The “life-giving water” mentioned is the Spirit’s water, signifying spiritual life. The suffering of the elect has ended, with God comforting and guiding them.
John 10:27-30 The early church faced persecution and internal challenges from false teachers. The end of the shepherd discourse encourages the believer in the presence of these hardships, emphasizing the close relationship between Christ and His followers, which begins with a Spirit-filled life that continues into eternity (vv27f; Jn 6:40). Believers need not fear external threats, as the Father’s protective power ensures they remain secure in Christ’s grasp (the hand of the Father and the Son here become one, vv28f). The unity between the Father and Jesus is highlighted, reflecting their inseparable relationship.
Today, we celebrate Good Shepherd Sunday. In the three-year liturgical cycle, we explore the shepherd discourse in the Gospel of John (chapter 10) through three different themes: Christ as the sheep gate (A), Christ as the model shepherd (B), and the care of the flock (C). Today’s Gospel emphasizes the Christian response to Christ, which involves a willingness to hear His voice and follow His lead.
May we truly listen to the voice of the Good Shepherd (just as the Cardinals did in the election of Pope Leo XIV) as we choose our leaders in the political exercise this Monday. Only then can we be true followers of the Good Shepherd. Amen.
The reading recounts the apostles’ second appearance before the Sanhedrin, where all the apostles are accused this time. Key features include:
—Kerygmatic Proclamation (v30ff): The heart of the narrative focuses on the “good news,” highlighting Jesus’ death and resurrection, the apostles’ witness, and the call to repentance. The statement about the “God of our ancestors” emphasizes continuity with Jewish history. The reference to Jesus’ execution underlines the Sanhedrin’s treatment of Him as a common criminal. Jesus is identified as the “leader” and “Savior,” with the apostles’ role being subordinate to the Spirit’s testimony.
-Apostolic Mission: The apostles literally fulfill Christ’s mandate (Lk 24:47) by preaching in Jerusalem before Jewish authorities. Their responses reflect spontaneous faith rather than human skill, and they rejoice in persecution, aligning themselves with the prophets.
-Posture of the Sanhedrin: Hostility toward the apostles grows, as they had previously disregarded the Sanhedrin’s orders. The apostles assert that obedience to God takes precedence over human authority. The phrase “Blood upon us” carries prophetic irony related to Jesus’ trial.
Rev 5:11-14 In the text Christ is depicted in glory with the Father, receiving adoration from all creation, as witnessed by John on Patmos. The celestial chorus includes angels, the four living creatures, and the twenty-four elders, representing the twelve tribes of Israel and the twelve apostles.
The “Lamb that was slain” (v12) refers to the glorified Christ, echoing John the Baptist’s identification of Jesus and alluding to the Passover lamb and Isaiah’s depiction of the suffering servant. The hymn of praise traditionally given to the Roman emperor is now directed toward Christ.
In the second vision (v13ff), praise is given by all creation, highlighting the equal reverence for the Father and the Son. This recognition of their parity developed gradually in the early church, influenced by cultic practices.
Jn 21:1-19 This chapter in John complements chapter 20 by recounting other appearances of Jesus, possibly derived from a non-Johannine source:
-The Fishing Scene (vv1-10). This scene shares similarities and differences with Luke’s fishing account (Lk 5:1-11) and features seven disciples. The fishing symbolizes the apostolic mission, with Christ’s presence ensuring its fruitfulness. The number “one hundred and fifty-three” (v11) remains ambiguous, possibly representing the church’s growth.
-Recognition: Jesus is initially unrecognized, with acknowledgment coming through faith (vv7, 12). The disciple whom Jesus loved stands out for his close relationship with Jesus and is the first to believe in the resurrection (20:8). The other disciples also recognize Jesus upon reaching shore.
-The Meal (v12): Jesus’ post-resurrection meal helps counter the belief that he was a ghost and recalls the Eucharist. His actions parallel the loaves story (6:11) and the Last Supper. Fish are present but subordinate to the bread, highlighting the narrative’s themes of apostolic mission, faith recognition, and eucharistic presence.
-Peter: Peter’s threefold denial is reversed by a threefold expression of love (vv15ff). Each question emphasizes his responsibility to tend the flock, underscoring his leadership role in the church. A reference to Peter’s future martyrdom alludes to his following of Jesus in faith.
The fishing of the apostles symbolizes the church’s mission of evangelization—catching people for God. We are called to be “fishers of men.” This task may be as daunting as it is dangerous, but we have no choice but to proclaim and evangelize. However, Jesus promised that He would be with us until the end of the age. Amen!
[from s1S#121 Fisher(man)] …The word “halieus” ( ἁλιεύς ) denotes a ‘fisher’ in a literal sense, (Mt 4:18; Mk 1:16; Lk 5:2; with its cognate verb ‘to go fishing’, John 21:3). But with Jesus’ note of clarification that they will be “fishers of men”, it turns metaphorical. This phrase is reminiscent of Jer 16:16, (where God will send many fishermen to the nations to catch those who turned their back on him). The symbolism of fishing for missionary enterprise is found also in Ez 47:10; in Lk 5:1-11, the call of Simon in particular, and in the parable about the net, Mt 13:47. The fishing metaphor is further continued by the verb used in 4:21 of the reading, where the fishermen were said to be “mending their nets”. “katartizō” is used six times by Paul (Gal 6:1; 1Cor 1:10; 2Cor 13:11; Eph 4:12; Rom 9:22), twice in Hebrews (11:3, 13:21) and in 1 Peter (5:10) where the sense is “restore, repair, make perfect, fitted or adjust. The symbolism of fishing, casting, and mending nets are figures of the future ministry of the disciples, which includes caring, healing, and even saving. And with the detail of leaving their nets, and even their father Zebedee, it underlines the finality of their response to the call of Jesus to that ministry.
God calls us all to be fishers of men. Yes, all of us, not only ordained ministers, are called to discipleship and service. May we as co-fishers of our Lord cast our nets by bringing his message to the world and handing on the torch of faith that no one may walk in darkness. For he is our light and salvation, (cf Is 8:23-9:3).
Acts 5:12-16 In this third summary of early Christian life (cf 2:42-47; 4:32-37), the apostles are highlighted as the unifying force of the community. Their regular gatherings in the temple area linked them to Jewish worship, which was expected before the separation of Judaism and the church. The people’s growing awe for the apostles (vv13, 11) paralleled the increasing number of converts (v14). The apostles continued Jesus’ ministry by healing the sick (vv15f; Mk 6:55f), contributing to the church’s growth and a notable increase in members.
Ps 118 This thanksgiving psalm expresses gratitude to Yahweh for deliverance in liturgical terms connected with temple worship.
Rev 1:9-11, 12-13, 17-19 John addresses seven churches in Asia Minor using apocalyptic imagery of the victorious, post-Easter Christ. The “Lord’s day” refers to the resurrection Sunday. John hears a voice “loud as a trumpet,” reminiscent of biblical theophanies (Ex 19:16, 19), and is instructed to write down the vision of Christ.
Christ is depicted against the temple lampstand, signifying the fulfillment of Israelite hopes, with seven lamps as foretold in Zechariah (Zech 4:2). The title “Son of Man” connects to Daniel’s prophecy of the restored faithful Israel (Dan 7:13f). John falls prostrate before the celestial figure, Jesus, who identifies Himself as the eternal, immortal one with authority over creation, even in Sheol (v17-18).
The seer’s writings are to be sent to the seven churches, detailing current issues and God’s future plans, forming the apocalyptic essence of much of the book.
John 20:19-31 Jesus first appears to his disciples on the evening of the resurrection, having already ascended to the Father. His glorified state is highlighted by his ability to enter locked rooms and by his conferral of peace and the Spirit. Unlike Luke, John presents post-Easter events as aspects of the singular event of Jesus’ resurrection and exaltation.
The narrative aligns with earlier traditions but is shaped by John’s unique perspective. The Spirit, a gift of the resurrection, brings peace and the power to forgive sins, fulfilling Jesus’ promise. This peace restores harmony between God and creation (Col 1:20).
Jesus entrusts the apostles with the mandate to serve as witnesses and grants them the authority to forgive sins, a power rooted in the church’s authority articulated in Matthew (Mt 16:19; 18:18). The breathing of the Spirit evokes God’s creation of life in Adam (Gen 2:7) and symbolizes new life from God.
The narrative emphasizes the continuity between the crucified and risen Christ, particularly through the presentation of Jesus’ wounds and the exchange with Thomas, who acknowledges Jesus as both Lord and God. This highlights the faith of early Christians who believed without having seen the risen Christ.
The passage concludes with remarks on the selective nature of the gospel, which aims to foster faith in Jesus as the Messiah and Son of God (1:41, 49). It suggests believers may come to faith or continue in faith, with the latter seeming more fitting for the community it addresses.
As we celebrate the Sunday of Divine Mercy, let us earnestly seek the profound peace of the Risen Christ. May we pray for the restoration of harmony between God and creation, as well as within the created order itself, accomplished through the Spirit of the resurrection. We strive for peace in the world, especially in areas plagued by war, during this election period in our country, within our homes, and in every heart. Jesus, King of Mercy, I trust in you. Amen.
s1S#26 Mercy 11/04/21 In the OT the Hebrew word ‘chesed’ (חֶ֖סֶד ), occurring around 250 times, translated in LXX ‘eleos’ ( ἐλεος ) and used also in NT, while ‘misrericordia’ in Vg (Latin Vulgate), is generally rendered ‘mercy’ in English. But biblical scholars are one in saying that it is too narrow a rendition of a complex and multi-faceted biblical motif and there is no single English word which can comprehensively express its meaning. Thus other renderings such as kindness, steadfast love, loving kindness, loyalty, fidelity, etc., are invariably used.
In the OT, the right understanding of the term ‘mercy’ is bound up with the divine covenant with Israel, (Ex 20:6, 34:6); thus it points to Yahweh’s loyalty and devotion to the covenant, expressed in his steadfast love, for example, to Abraham (Gen 24:27), to Joseph (Gen 39:21), to the people of Israel (Ex 15:13; Is 54:8, 63:7; Jer 31: 3; Hos 2:19), to David (2Sm 7:15; Ps 51:1). Another nuance worth noting is its association with the will of Yahweh to save and all about salvation, (Ps 13:6, 85:11) and peace it brings, (Jer 16:5). Thus the entire history of the dealing of Yahweh with Israel can be summed up as ‘chesed’ or ‘mercy’- the dominating motive which appears in his deeds and which gives unity and intelligibility to all his dealings with men (including anger, judgement and basis of righteousness).
In the NT, God’s merciful faithfulness is attributed to his sending of Jesus and saving his people, and the rest of the world (Lk 1:58; Eph 2:4; Rom 11:30-32, 15:9; cf. also the Benedictus and Magnificat in Lk 1). Thus it is much more easily understood as God’s saving will which is antecedent to any deed of man, thus unmerited, initiated and consummated in Christ, and even perfected by him, (cf John 1:14d, 16-17, where two words were used to to understand further this biblical ‘mercy’ motif, namely grace and truth). During his ministry, Jesus shows mercy to the needy, with accompanying senses of compassion and pity, (Lk 17:13, 18:38), those who are diseased or disabled like the blind, the lepers, the demoniac and of course the sinners, (Mt 9:27; Lk 17: 13; Mk 5:19; Mt 18:33). In turn, Jesus asks each one the same expression of ‘mercy’ if one expects to receive it and to consider it as a primary duty to one another to enter the Kingdom of God (Mt 5:7, 9:13, 12:7; 18:33; Lk 10:37; Rom 12:8; Ja 2:13).
After a week-long celebration of Easter, where we experience anew the saving mysteries of God accomplished in Jesus out of his enduring ‘mercy’, may we continually be overwhelmed by his steadfast love and mercy, strengthening us to courageously face the seemingly endless and hopeless (pandemic) situation and at the same time become living presence of his mercy to others specially to those who are in greater need of our care and attention.
