SECOND SUNDAY OF EASTER – YEAR C
IT’S HARD TO BELIEVE, EVEN FOR THOSE WHO HAVE SEEN
"Fortunate are you to see what you see!" Jesus once said (Lk 10:23). Luke referred to the disciples who accompanied the Master during his public life as witnesses to the events that have taken place among us (Lk 1:1-2). It is undeniable that they are blessed because they have seen. Among them is also Thomas. Yet, this experience was merely the first stage of ademanding journey that must lead them to faith.
Many who admire them have seen but have not come to believe. One only needs to consider the "woes" pronounced by Jesus against the cities by the lake that witnessed the signs he performed yet did not convert (Lk 10:13-15). While seeing may bring joy, it is not sufficient.
After Easter, the Lord—whom mortal eyes can no longer see—proclaims another beatitude: "Blessed are those who have not seen and yet have believed" (Jn 20:29). They are blessed if, by listening, they achieve the same goal: faith. Peter explains the resulting joy to them: "You have not yet seen him, and yet you love him; even without seeing him, you believe in him and experience a heavenly joy beyond words" (1 P 1:8).
It is the joy promised to those who trust in the Word, not the word of people, but of Christ, as contained in the scriptures and given to the Church by the apostles, as John reminds us in the conclusion of his Gospel.
"Blessed are we who believe, even though we have not seen."
First Reading: Acts 5:12-16
The reading describes the life of the first Christian community in Jerusalem. Let us examine the characteristics of that community as they should be reflected in our communities today. First, it was a united community: "The believers were of one accord" (v.12). The Christian faith cannot be practiced alone, in isolation from others. Christians do not exist in isolation; instead, they communicate directly and exclusively with God. The Church isnot merely a place where believers receive what they need to save their souls. Christians form a family in solidarity with one another and, in some way, feel responsible for everything that happens to their brothers and sisters.
Today, we gather to pray, much like the first Christians in Jerusalem. During the celebration, we shake hands, smile at one another, and join our voices to praise the Lord,praying for one another. This is a sign that we should always be together, both inside andoutside the church.
The second characteristic of the early Christians was that they were esteemed people. "The people held them in high esteem" (v. 13). The lives of those who embraced the faith sparked interest and admiration because they were radically different from others. They did not act to flaunt their integrity or moral superiority. Those who observed them were not irritated or disturbed by this unique way of life but were encouraged to imitate it.
The third characteristic is the intense attraction that the primitive community exerted over everyone: "So an ever-increasing number of men and women believed in the Lord" (v.14).
What motivated many people to become disciples of Christ? The second part of the reading clarifies this (vv. 15-16): "... The crowd … carried the sick and those troubled by unclean spirits, and all of them were healed." Note that it is not about curious or strangemiracles; these are quite different from those attributed to witches, sorcerers, and magicians today. The gestures of the apostles resemble those of Jesus. They benefit people, heal the sick, and offer salvation to those oppressed by evil or unhappy. This proves that Jesus is alive and imparts his healing power to the disciples.
Second Reading: Revelation 1:9-11a.12-13.17-19
The reading presents the vision that begins the book of Revelation. The author, identifying himself as John, mentions that he was on Patmos, an island in the Aegean Sea,where he was exiled because of his faith in Christ, likely due to his refusal to worship the emperor.
Times are tough. We are living in the years of Domitian’s reign in Rome. He is a megalomaniac who has filled the empire with his statues. Following the example of Julius Caesar and Augustus, he renamed October, the month he was born, to Domitius. He erected temples everywhere in his honor and decreed that every circular issued in his name must begin with the words: ‘Domitian, our Lord and God, orders that ....’
This claim by the emperor to be worshiped as a god created conflicts of conscience among the Christians of Asia Minor. Many refused and thus endured harassment and persecution. To encourage them to stay steadfast in their faith, the author of Revelation records his vision and employs images that require explanation.
John sees the Son of Man amid the seven candlesticks. He wears a white robe that reaches down to his feet and is girded with a gold band (vv. 12-13). The Son of Man is the risen Lord. The long vestment—traditionally worn by temple priests—now signifies that Jesus is the sole priest. The gold band on his hips symbolizes royalty. Therefore, Jesus is referred to as the only king. The seven candlesticks represent all Christian communities(seven indicates totality). During ceremonies honoring the emperor in the East, bowing down before an image placed among the candlesticks was customary.
The essence of this great scene is as follows: the risen Lord, not the emperor, is the focal point of worship for all Christian communities. He is the king who guides and governs them through his word; he is the priest who, by his life, offers the only acceptable sacrifice to God.The author of Revelation invites all Christian communities to reflect on whom they place at the center of their gatherings on the day of the Lord: is it the Risen One and His Word, orsomeone else? Whom do they obey: Christ or worldly powers?
Gospel: John 20:19-31
Today’s passage is divided into two parts, each corresponding to two appearances of the Risen One. In the first (vv. 19-23), Jesus communicates his Spirit to his disciples, grantingthem the power to overcome the forces of evil. This is the same passage we will discuss at Pentecost. Thomas's well-known episode is recounted in the second (vv. 24-31).
The doubt of this apostle became proverbial. It is often said of someone who shows some distrust, ‘You’re an unbelieving Thomas.’ Yet, he seems to have done nothing wrong in hindsight: he only asked to see what the others had seen. Why demand from Thomas a faith based solely on the words of the others? Was Thomas the only one with doubts, while the other disciples appear to have quickly and readily believed in the Risen One? It does not seem that things went that way.
The Gospel of Mark states that Jesus appeared to the eleven and reproached them for their unbelief and stubbornness in refusing to believe those who had seen him after he had risen (Mk 16:14). In Luke’s Gospel, the risen Christ addresses the amazed and frightened apostles and asks: “Why are you upset, and how does such an idea cross your minds?” (Lk 24:38). On the last page of Matthew’s Gospel, it even mentions that when Jesus appeared to the disciples on a mountain in Galilee (long after the apparitions in Jerusalem), some still doubted (Mt 28:17).
Therefore, everyone doubted, not just poor Thomas. Why does the evangelist John emphasize the doubts that affected the others? Let us try to understand.
When John writes about the year A.D. 95, Thomas has already been dead for some time. Therefore, this episode is undoubtedly reported to avoid casting the apostle in a negativelight. If his struggles with faith are emphasized, the reason lies elsewhere. The evangelist responds to the persistent questions and objections raised by Christians in his communities.These are third-generation Christians who have not seen the Lord Jesus and may not even know any of the apostles. They find it hard to believe and grapple with doubt; they yearn to see, touch, and verify that the Lord has risen. They wonder: what reasons might lead someone to believe? Is it still possible for us to experience the Risen Lord? Is there evidence that he is alive? Why does he no longer appear? These are the questions we ask today.
To them, Mark, Luke, and Matthew expressed that all the apostles had doubted. They did not grasp it immediately or quickly, the grace to believe in the Risen One. The path of faith was also extended and tiring for them, despite Jesus having provided many signs indicatinghe was alive and had entered the glory of the Father.
John's answer differs: he views Thomas as a symbol of every disciple's challenges incoming to believe. It’s hard to know why he chose this apostle; perhaps it was because Thomas struggled more or took longer than others to attain faith.
John wants to teach the Christians in his communities (and us) that the Risen One embodies a life that transcends our senses, which cannot be grasped with bare hands or perceived with our eyes. It can only be attained through faith. This also applied to the apostles, who had a unique experience with the Risen Lord. One cannot have faith in what is tangible. There can be no demonstrations or scientific evidence of the resurrection; it remains a spiritual reality. Anyone wishing to see, observe, or touch is renouncing the grace of faith.
We say, ‘Blessed are those who have seen.’ For Jesus, however, “blessed are those who have not seen” (Jn 20:29), not because it costs them more to believe and thus grants themmore outstanding merit; they are blessed because their faith is more genuine and purer. Indeed, it is the only pure faith. On the other hand, one who sees with his eyes has certainty in the evidence and irrefutable proof of a tangible fact.
Thomas appears twice in John’s Gospel and never presents a good figure. He struggles tounderstand, often equivocating and misinterpreting the Master's words and choices.
Upon hearing the news of Lazarus’ death, he spoke for the first time. Jesus decides to go to Judea. Thomas believes that following the Master means losing one’s life. He does not understand that Jesus is the Lord of life. Dejected and disappointed, he exclaims: “Let us also go that we may die with him” (Jn 11:16).
During the Last Supper, Jesus speaks about his path, which leads to death and new life. Thomas again interjects, saying, “Lord, we do not know where you’re going, and how can we know the way?” (Jn 14:5). He is filled with confusion, hesitation, and doubt, unable to accept what he cannot understand. This is further illustrated a third time in the episode recounted in today’s passage.
It appears that John appreciates portraying Thomas in this manner. Ultimately, he does justice to him. He places on his lips the highest and most sublime profession of faith, with his words reflecting the conclusion of every disciple’s journey of faith.
At the beginning of the Gospel, the first two apostles approach Jesus, addressing him asRabbi (Jn 1:38). This marks the first step toward understanding the Master’s identity. Shortlythereafter, Andrew, who has gained more profound insights, tells his brother Simon, “We have found the Messiah” (Jn 1:41). Nathaniel quickly perceives with whom he is dealing and states to Jesus, “You are the Son of God” (Jn 1:49). The Samaritans recognize him as the Savior of the world (Jn 4:43). At the same time, the people acknowledge him as the Prophet(Jn 6:14). The man born blind proclaims him as the Lord (Jn 9:38), and for Pilate, he is the King of the Jews (Jn 19:19). Ultimately, it is Thomas who provides the final word on Jesus'identity, calling him, “My Lord and my God.” This sacred expression is what the Bible refers to as YHWH (Ps 35:23). Therefore, Thomas is the first to acknowledge the divinity of Christ, understanding what Jesus meant when he said, “The Father and I are one” (Jn 10:30).
The conclusion of the passage (vv. 30-31) explains why John wrote his book. He detailedthe ‘signs’—not all of them, but enough—for two reasons: to inspire or reinforce faith in Christ and to show how this faith leads to life.
The fourth evangelist refers to miracles as ‘signs.’ Jesus did not perform them to impress those present. He even condemned anyone who would not believe unless they witnessedmiracles (Jn 4:48). John does not recount these events to impress his readers or' show' Jesus’s divine power.
The signs are presented not as evidence but as revelations about the person, nature, andmission of Jesus. One comes to believe in a robust and lasting way from a fact and begins to perceive the reality it indicates. Initially, the believer does not understand the sign in the distribution of the loaves because it does not ‘prove’ that Jesus is the bread of life, nor do they grasp the healing of the man born blind, as it does not establish that Jesus is the light of the world, or the raising of Lazarus, since one still does not see Jesus as the Lord of life.
In the epilogue of the Gospel, John uses the term ‘signs’ in a broad sense: it encompasses everything that reveals the person of Jesus, including his acts of mercy (such as healing andthe multiplication of the loaves) and his words (Jn 12:37). Those who read his book and understand these signs encounter the person of Jesus and are invited to make a choice. Those who recognize him as Lord will choose life and adhere to him.
The Gospel is the sole evidence provided to those seeking reasons to believe. There, the word of Christ resounds, and his presence shines. There are no other proofs beyond this same Word.
To understand, it is worthwhile to recall what Jesus said in the parable of the Good Shepherd: “My sheep know my voice” (Jn 10:4-5, 27). Apparitions are unnecessary; in the Gospel, the shepherd's voice resounds. His unmistakable voice is enough for the sheep he belongs to to recognize and draw them to himself.
But where can one listen to this voice? Where does this word echo? Is it possible to replicate today the apostles’ experience on Easter day and ‘eight days later’? How? We have observed that both apparitions occur on Sunday. We have also seen that those who experience the Risen One are the same (…one more, one less), to whom the Lord presents himself with the exact words: ‘Peace be with you,’ in both encounters, Jesus shows the marks of his passion. While there would be other details, these four are sufficient to help us answer the questions we posed.
The disciples have gathered in the house. The meeting to which John refers is the one that takes place on the day of the Lord. It is the event during which the whole community is called to celebrate the Eucharist every day following the Sabbath. When all believers are assembled, the Risen One appears. He greets the disciples through the mouth of the celebrant, wishing them, as on the evening of Easter and eight days later: “Peace be with you.”
It is the time when Jesus manifests himself alive to the disciples. Those who, like Thomas, abandon the community meetings cannot experience the Risen Lord (vv. 24-25). They cannot hear his greeting or his Word; they cannot accept his forgiveness or his peace (vv. 19, 26, 23), nor experience his joy (v. 20) or receive his Spirit (v. 22). On the day of the Lord, those who stay home, perhaps to pray alone, can encounter God, but not the Risen One, because he makes himself present where the community is gathered.
What does someone who does not meet the Risen One do? Like Thomas, he will need further evidence to believe, but he will never obtain such evidence. Contrary to what one sees depicted in artists' paintings, not even Thomas put his hands into the wounds of the Lord. From the text, it does not appear that he touched the Risen One. He also pronounceshis profession of faith after hearing the voice of the Risen One alongside his brothers and sisters in the community. This experience is offered to Christians of every age… every Sunday.
