The texts from the Roman Catholic Lectionary today, Divine Mercy Sunday, challenge us to seek justice in our environment through the “Divine Mercy” that is Love in opposition to cruelty.
The Reading from the Acts of the Apostles presents Luke’s vision of Communal Life.
* [2:42–47] The first of three summary passages (along with Acts 4:32–37; 5:12–16) that outline, somewhat idyllically, the chief characteristics of the Jerusalem community: adherence to the teachings of the Twelve and the centering of its religious life in the eucharistic liturgy (Acts 2:42); a system of distribution of goods that led wealthier Christians to sell their possessions when the needs of the community’s poor required it (Acts 2:44 and the note on Acts 4:32–37); and continued attendance at the temple, since in this initial stage there was little or no thought of any dividing line between Christianity and Judaism (Acts 2:46). (Acts of the Apostles, CHAPTER 2 | USCCB, n.d.)
Psalm 118 praises the cornerstone of Faith.
* [Psalm 118] A thanksgiving liturgy accompanying a procession of the king and the people into the Temple precincts. After an invocation in the form of a litany (Ps 118:1–4), the psalmist (very likely speaking in the name of the community) describes how the people confidently implored God’s help (Ps 118:5–9) when hostile peoples threatened its life (Ps 118:10–14); vividly God’s rescue is recounted (Ps 118:15–18). Then follows a possible dialogue at the Temple gates between the priests and the psalmist as the latter enters to offer the thanksgiving sacrifice (Ps 118:19–25). Finally, the priests impart their blessing (Ps 118:26–27), and the psalmist sings in gratitude (Ps 118:28–29).
* [118:22] The stone the builders rejected: a proverb: what is insignificant to human beings has become great through divine election. The “stone” may originally have meant the foundation stone or capstone of the Temple. The New Testament interpreted the verse as referring to the death and resurrection of Christ (Mt 21:42; Acts 4:11; cf. Is 28:16 and Rom 9:33; 1 Pt 2:7). (Psalms, PSALM 118 | USCCB, n.d.)
The Reading from the First Letter of Peter proclaims a Blessing.
* [1:3–5] A prayer of praise and thanksgiving to God who bestows the gift of new life and hope in baptism (new birth, 1 Pt 1:3) through the resurrection of Jesus Christ from the dead. The new birth is a sign of an imperishable inheritance (1 Pt 1:4), of salvation that is still in the future (to be revealed in the final time, 1 Pt 1:5).
* [1:6–9] As the glory of Christ’s resurrection was preceded by his sufferings and death, the new life of faith that it bestows is to be subjected to many trials (1 Pt 1:6) while achieving its goal: the glory of the fullness of salvation (1 Pt 1:9) at the coming of Christ (1 Pt 1:7). (1 Peter, CHAPTER 1 | USCCB, n.d.)
The Gospel of John presents Jesus' appearance to the Disciples and later including Thomas prior to the Conclusion of this Gospel.
* [20:19–29] The appearances to the disciples, without or with Thomas (cf. Jn 11:16; 14:5), have rough parallels in the other gospels only for Jn 20:19–23; cf. Lk 24:36–39; Mk 16:14–18.
* [20:19] The disciples: by implication from Jn 20:24 this means ten of the Twelve, presumably in Jerusalem. Peace be with you: although this could be an ordinary greeting, John intends here to echo Jn 14:27. The theme of rejoicing in Jn 20:20 echoes Jn 16:22.
* [20:20] Hands and…side: Lk 24:39–40 mentions “hands and feet,” based on Ps 22:17.
* [20:21] By means of this sending, the Eleven were made apostles, that is, “those sent” (cf. Jn 17:18), though John does not use the noun in reference to them (see note on Jn 13:16). A solemn mission or “sending” is also the subject of the post-resurrection appearances to the Eleven in Mt 28:19; Lk 24:47; Mk 16:15.
* [20:22] This action recalls Gn 2:7, where God breathed on the first man and gave him life; just as Adam’s life came from God, so now the disciples’ new spiritual life comes from Jesus. Cf. also the revivification of the dry bones in Ez 37. This is the author’s version of Pentecost. Cf. also the note on Jn 19:30.
* [20:23] The Council of Trent defined that this power to forgive sins is exercised in the sacrament of penance. See Mt 16:19; Mt 18:18.
* [20:28] My Lord and my God: this forms a literary inclusion with the first verse of the gospel: “and the Word was God.”
* [20:29] This verse is a beatitude on future generations; faith, not sight, matters.
* [20:30–31] These verses are clearly a conclusion to the gospel and express its purpose. While many manuscripts read come to believe, possibly implying a missionary purpose for John’s gospel, a small number of quite early ones read “continue to believe,” suggesting that the audience consists of Christians whose faith is to be deepened by the book; cf. Jn 19:35. (John, CHAPTER 20 | USCCB, n.d.)
Susan Naatz comments that many spiritual leaders have written about doubt.
One of my favorites is: The fact is that all the great spiritual models of the ages before us found themselves, at one point or another, plunged into doubt, into darkness, into the certainty of uncertainty: Augustine, John of the Cross, Teresa of Avila, Meister Eckhart, John the Baptist, Thomas, Peter, one after another of them all wondered, and wavered, and believed beyond belief. 1
Like Thomas and the saints, we often doubt ourselves when someone suggests that we can achieve something we never thought possible. When we are presented with a new opportunity or invitation we hesitate. We doubt. Something inside asks, Can I do this? Am I enough?
Just as my brother-in-law guided me, Jesus took Thomas’s hand and guided it into his wounds. Jesus said to him: 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. Doubt vanished and I will always believe that Thomas wept.
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1 Uncommon Gratitude by Joan Chittister and Rowan Williams (Liturgical Press) (Naatz, n.d.)
Don Schwager quotes “Touching the Flesh, He Invokes the Word,” by Augustine of Hippo, 354-430 A.D.
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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) (Schwager, n.d.)
The Word Among Us Meditation on 1 Peter 1:3-9 comments that Jesus has left us with the gifts of faith, hope, and love, and these last forever (1 Corinthians 13:13). They sustain us and lift us up in good times and in bad, in plenty and in need. They bind us to the God who loves us without end.
A salvation that is ready to be revealed in the final time (1 Peter 1:5). We often look at divine mercy as a gift for today, but God takes a longer view as well. He promises that in “the final time,” at the very end, he has a great salvation waiting for us. As we enter into eternity, “we shall be like him, for we shall see him as he is” (1 John 3:2). All pain, suffering, temptation, sadness, and sin will be wiped away, and we will enter the new creation to live forever in the presence of the Lord.
A living hope. An imperishable inheritance. A final salvation. Our God is merciful beyond compare. May we never cease to praise him!
“Jesus, my Savior, I am in awe of your overflowing mercy!” (Meditation on 1 Peter 1:3-9, n.d.)
Friar Jude Winkler comments the reading from Act Luke gives an ideal account of sharing, praying, and not having difficulties. Luke is often a bit of a “pollyanna”. Sometimes when we compare reality to Acts we come out not looking very good as the widows and orphans of Greek speakers were not treated equally and we are urged to work to overcome this type of discrimination. Peter speaks of treasure and suffering in following Jesus .The Gospel message to a new generation is met with faith and belief. Jesus wishes peace and breathes upon them in a message of recreation in the gift of the Holy Spirit. When Jesus offers Thomas His side and wounds and Thomas proclaims “My Lord and my God”, it is one of the most powerful testimonies in the Gospel. Friar Jude comments that in 1 Peter we hear talk of passing down the truth to those who believe but have not seen.
Fr. Richard Rohr, OFM, uses the images of a lever and a place to stand to explain why social transformation needs both action and contemplation.
The fixed point is our place to stand. It is a contemplative stance: steady, centered, poised, and rooted. To be contemplative, we have to have a slight distance from the world to allow time for withdrawal from business as usual, for contemplation, for going into what Jesus calls our “private room” (Matthew 6:6). However, we have to remain quite close to the world at the same time, loving it, feeling its pain and its joy as our pain and our joy. Otherwise, our distance can become a form of escapism.
Unfortunately, many of us don’t have a fixed place to stand, a fulcrum of critical distance, and thus we cannot find our levers, or true “delivery systems,” as Bill Plotkin calls them [1], by which to move our world. We do not have the steadiness of spiritual practice to keep our sight keen and alive. Those who have plenty of opportunities for spiritual practice—for example, those in monasteries—often don’t have an access point beyond religion itself from which to speak or to serve much of our world. We need a delivery system in the world to provide the capacity for building bridges and connecting the dots of life.
Some degree of inner experience is necessary for true spiritual authority, but we need some form of outer validation, too. We need to be taken seriously as competent and committed individuals and not just “inner” people. Could this perhaps be what Jesus means by being both “wise as serpents and innocent as doves” (Matthew 10:16)? God offers us quiet, contemplative eyes; God also calls us to prophetic and critical involvement in the pain and sufferings of our world—both at the same time. This is so obvious in the life and ministry of Jesus that I wonder why it has not been taught as an essential part of Christianity. (Rohr, n.d.)
We invite the Spirit to guide our contemplation of our mission to bring mercy and awareness of the love of God for all in doubt as we act as disciples of Christ.
References
Acts of the Apostles, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved April 12, 2026, from https://bible.usccb.org/bible/acts/2?42
John, CHAPTER 20 | USCCB. (n.d.). Daily Readings. Retrieved April 12, 2026, from https://bible.usccb.org/bible/john/20?19
Meditation on 1 Peter 1:3-9. (n.d.). Word Among Us. Retrieved April 12, 2026, from https://wau.org/meditations/2026/04/12/1541804/
Naatz, S. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved April 12, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-12-2026
1 Peter, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved April 12, 2026, from https://bible.usccb.org/bible/1peter/1?3
Psalms, PSALM 118 | USCCB. (n.d.). Daily Readings. Retrieved April 12, 2026, from https://bible.usccb.org/bible/psalms/118?2
Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved April 12, 2026, from https://cac.org/daily-meditations/finding-a-place-to-stand/
Schwager, D. (n.d.). Unless I See - I Will Not Believe. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 12, 2026, from https://www.dailyscripture.net/daily-meditation/
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