Category Archives: Easter

The Resurrected Light of Christ from the Shroud to the Eucharist – April 23, 2021

“And he was transfigured before them, and his face shone like the sun, and his garments became white as light.” (Mt. 17:2)

“and his face was like the sun shining in full strength.” (Rev. 1:16)

In this Easter season, the mystery of the Resurrection remains ever before us.  Christ rose bodily from the dead.  In other words, a human being overcame death!  This is the Good News we should be shouting from the rooftops.  This is why Christianity is unique.  Of course, Christ was not just human.  He was, and is, fully God.  Christ was the forerunner in a bodily resurrection, the first fruit, so that we may one day, on the last day, also rise bodily for all eternity.  St. Paul tells us, “And as in Adam all die, so also in Christ all shall be made alive.” (1 Cor. 15:22)  As all humanity inherited sin and death from Adam, now all humanity can rise to eternal life – either for good or for woe.    

That moment of Christ’s Resurrection, perhaps, was caught like in a photographic snapshot in time.  The Shroud of Turin may very well be that imprint of the Resurrection, although the Church has not ruled definitively on its authenticity.  La Stampa, the Vatican Insider site, reported in 2011 on an ENEA (the National Agency for New Technologies, Energy and Sustainable Economic Development) report that researched the Shroud to try to understand the processes of its creation.  It has already been scientifically established that the Shroud was not created with paint, as some medieval forgery.  Rather, scientific studies have shown the image of the Shroud was imprinted with a light source of intense radiation.  In fact, the ENEA report states that “34 thousand billion watts” of VUV (Vacuum Ultraviolet light) was needed to make the image on the Shroud.  That’s 34,000,000,000,000 watts of ultraviolet light energy!  Since “the most powerful available [laser excimers] on the market come to several billion watts,” this is something not doable even by modern science, much less a Michelangelo of the Middle Ages.    

The 21st century world of physics blushes.  Our technological era is a time when we hardly believe the supernatural could intrude upon the empirical data-driven world of modern science.  Yet, here we are.  Occasionally, we do witness the miraculous – where the ethereal divine mysteries poke a hole through the veil of materialism, and its scrupulous pieties.  

In 2006, in Assiut, Egypt, a backwater of the Nile, divine mysteries again burst into the seemingly natural and the mundane.  It was during this time frame that a number of miraculous occurrences happened throughout Egypt.  The Blessed Virgin Mary appeared throughout Egypt in Zeitoun (as I wrote about here), in Watan, in Assiut, perhaps retracing, in the twenty-first century, the steps of the Holy Family’s first century sojourn into Egypt.  Assiut is traditionally the southern most point that the Holy Family reached in their flight from Herod’s onslaught against the innocence.  

On Wednesday March 29, 2006, there was a purported miraculous event that we can consider for our discernment.  An Orthodox Christian congregation was praying at St. Michael’s Coptic Church in Assiut.  During the liturgy, a miraculous light came upon the tray of the Eucharist so that “all they could see was light.”  The worshipers inside the Church receiving the Eucharist saw and felt the light as well.  One of the worshipers present at receiving Communion said, “all she could see is light in the tray and light in the hands of Abouna [i.e., the priest] whilst he gave her the body of Christ to partake of.  As she partook of this light, she event felt as if she was chewing light!”  The Eucharist had turned to a bright unfathomable light, and while partaking of the Eucharist the communicants felt as if they were eating light!  These miraculous occurrences were supported by other miraculous events of onlookers seeing the Blessed Virgin Mary, flashes of white light, and appearances of divine doves.    

The focus on light hearkens back to Scripture.  The Gospel speaks of Jesus revealing his divinity repeatedly in a state of intense light.  We see that at the Transfiguration, in the Resurrection, on the Road to Damascus, and in Revelation.  Christ appears in an overwhelming burst of light of his glorified state.  It is the glorified Christ, in perhaps that 34 trillion watts of radiation, that resurrects from the dead and imprints the Shroud.  And, it is in that same light, that we receive in the Holy Eucharist.  We, too, are eating the resurrected Body, Blood, Soul, and Divinity of Christ in the Eucharist.  As Jesus explained the real presence to the dumbfounded Apostles, the Eucharistic manna is not the dead flesh of a corpse, but his very “spirit and life.” (Jn. 6:63)  We receive the grace and power of the light of the resurrected God-man.  It is for this reason that Christ tells us, “Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you.”  (Jn. 6:53)  The flesh and the blood of the resurrected Son of God raises us to eternal life. 

This necessitates that we approach each Eucharist in willful contrition and reverence.  Faith and the Sacraments are our hope of eternal life.   As I detailed in my book Burning Bush, Burning Hearts: Exodus as Paradigm of the Gospel, Christ is the fulfillment of the whole Old Testament and all of the Feasts of Exodus.  The last and great Feast of the Jews is the Festival of Tabernacles.  This is the great celebration of the Pouring of the Water and the Festival of Light.  Jesus proclaims that he is the fulfillment of the living-water that is poured out for the forgiveness of sins through the water of Baptism and the pouring forth of the Holy Spirit.  Jesus also proclaims himself the Light of the World, in fulfillment of the Ceremony of Light.  Jesus is the Light of the World, and upon occasion, we are given a direct glimpse of his divine Light.  

We still find these truths, even some 2,000 years later, as “the Light that shines in the darkness, and the darkness has not overcome it.” (Jn. 1:5)  The Shroud and the Light of the Eucharist in Assiut confirm this.  At each Mass, we are being transformed (2 Cor. 3:18) by Christ’s divine Light into his likeness, one Eucharist at a time.       

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The Divine Mercy Sunday Promise – 28 March 2018

Eastertime:
It is a wonderful time of year. Spring is here and the opening day of baseball. The weather is becoming nicer and the days longer. Lent has given way to Easter, and the Octave of Easter gives way on the following Sunday to “Divine Mercy Sunday.” It is another great reason to love the season. But, what is so great about Divine Mercy Sunday?

The Promise:
Divine Mercy Sunday may be the greatest day of the year because of the immeasurable amount of grace Jesus promised to pour forth on this day. In the private revelation accepted publicly by the Church, Jesus made a specific promise to Saint Faustina about Divine Mercy Sunday:

“On that day . . . The soul that will go to Confession and receive Holy Communion shall obtain complete forgiveness of sins and punishment.” (Diary, 699)

Conditions:
Christ wanted to draw our attention to the immense importance of these two sacraments of Confession and Holy Communion. So much so, that Christ’s promise amounts to offering the graces of a complete pardon, or essentially a second baptism! Jesus reiterated these conditions and promise of a complete pardon at least two other times to her. (Diary, 300 & 1109) The “oceans of grace” available to us on Divine Mercy Sunday can make us anew and give us a fresh start again. We simply have to make a good Confession (such as the Saturday before) and stay in a state of grace up to receiving Holy Communion on Divine Mercy Sunday or the vigil Mass. Jesus requested we also do works of mercy whether deed, word, or prayer.

Opposition:
But, the devotion was not always so. Initially, the Vatican had received erroneous and confusing translations of Sister Faustina’s Diary, and in 1959, censured the devotion and banned her writing. The ban would last 20 years, seemingly fulfilling a prophetic writing in the Diary that her work would “be as though utterly undone.” In 1965, Karol Wojtyla, the Archbishop of Krakow at the time, commissioned one of Poland’s leading theologians, Fr. Ignacy Rozycki, to prepare a critical analysis of the Diary. Then, on April 15, 1978, after receiving Fr. Rozycki’s analysis and a better translation of the Diary, the Vatican’s Congregation for the Doctrine of the Faith lifted the ban. The Congregation’s Nihil Obstat stated: “there no longer exists, on the part of the Congregation, any impediment to the spreading of the devotion to The Divine Mercy in the authentic forms proposed by the Religious Sister [Faustina].” Years later, on April 30, 2000, Karol Wojtyla, then Pope John Paul II, canonized Sister Faustina Kowalska and established the first Sunday after Easter as Divine Mercy Sunday.

Theandric Christ:
It had been assumed that such an overly generous and merciful grace as the remission of all sins and punishment would be impossible. Yet, any doubt was overcome and the Catholic Church universally embraced the message of Divine Mercy. As St. Thomas Aquinas points out: “Christ’s passion was not merely sufficient but a superabundant atonement for the sins of the human race.” (III.48.2) Since Christ is the divine Son who took on human flesh, all of his actions were “theandric;” that is, they were divine actions manifested in a human body. Consequently, all of His humanly actions were of infinite value and merit, and more than enough to satisfy divine justice for all of humanity. This is why St. Pope John Paul, who had been thinking about Saint Faustina for a long time when he wrote Dives in Misericordia (“Rich in Mercy”), could say: “This constitutes even a “superabundance” of justice, for the sins of man are “compensated for” by the sacrifice of the Man-God.” (DM, 7) Christ’s superabundance of grace leaves at our disposal an ocean of divine mercy greater than any sin.

Blood and Water:
This is how Christ can promise us on Divine Mercy Sunday a complete forgiveness of sins and punishment. Just as Eve was drawn from Adam’s side while he fell into a “deep sleep,” so too, Christ’s Bride, the Church, was drawn from the blood and water that came from Christ’s side in His crucifixion. In the Divine Mercy image, red and white light is issuing from Jesus’ heart, symbolizing the blood and water of the sacraments for Holy Communion and Baptism. One of the main prayers Jesus taught Saint Faustina was “O Blood and Water, which gushed forth from the Heart of Jesus, as a fount of mercy for us, I trust in You.” Jesus is asking us to trust in the sacraments of the Church. The power of the Holy Spirit can make us new creations in Christ, particularly if we partake regularly in Confession and Holy Communion. Why not take advantage of Christ’s great promise this Divine Mercy Sunday?

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The Octave of Easter, Divine Mercy Sunday – March 25, 2016

Easter Sunday is not the end of our Easter celebration. After forty days of preparation with Lent, and the Easter Triduum, from Holy Thursday to Easter Sunday, it is easy to miss looking ahead on the Church’s liturgical calendar. This is, after all, the climax of the Christian year with the celebration of the Passion, death and Resurrection of Jesus Christ. The Catechism calls Easter the “Feast of feasts” and the “Solemnity of solemnities.” Yet, Easter Sunday is actually just the first day of the Easter Octave, the eight-day festal period, in which we continue to celebrate the momentous conclusion to the Paschal mystery and the economy of salvation played out in liturgical time. The eight days of the Easter Octave are a special time to celebrate the Lord’s Resurrection and more deeply contemplate its mysteries. The Church punctuates the special importance of this feast by assigning it the highest liturgical ranking, that is, as a Privileged Octave of the First Order. This means each of the eight days is counted as a solemnity, the highest-ranking feast day, in which no other feast can be celebrated. It begins the fifty days of the Easter celebration to the feast of Pentecost, but these first eight days of the Easter Octave culminate with the second Sunday of Easter: Divine Mercy Sunday.

It is entirely fitting that Divine Mercy Sunday is the culmination of the Easter Octave, for as St. Pope John Paul II stated in his Divine Mercy Sunday homily in 2001, “Divine Mercy! This is the Easter gift that the Church receives from the risen Christ and offers to humanity..” Divine mercy is the grace and merit won by Christ on our behalf in His Passion and Resurrection. The grace of Easter naturally flows into Mercy Sunday. Even before the official designation, the Church has historically designated these eight days of Easter to celebrate the Paschal mysteries of divine mercy. The early Church celebrated the Sunday after Easter as the feast day, Dominica in Albis depositis, “the Sunday dressed in white linen.” St. Augustine is attributed to have called it “the compendium of the days of mercy.” Indeed, in his Regina Caeli address on Divine Mercy Sunday on April 26, 1995, Pope John Paul II said “The whole Octave of Easter is like a single day,” and that Octave is “thanksgiving for the goodness God has shown man in the whole Easter mystery.” In these eight feast days, we offer thanksgiving for the divine mercy and salvation wrought for us on Good Friday and Easter Sunday.

The modern Divine Mercy devotions began with the Polish mystic, St. Faustina Kowalska, who dutifully recorded in her well-known diary, everything that Christ commissioned to her regarding His Divine Mercy. These devotions included the spiritual practices of venerating the image of Divine Mercy, with its simple prayer “Jesus, I trust in You!,” praying the Chaplet and Novena of Divine Mercy, and establishing Divine Mercy Sunday. St. Pope John Paul II said he had felt spiritually “very near” Saint Faustina, and he had “been thinking about her for a long time,” when he began his second encyclical, Dives in Misericordia, “Rich in Mercy,” in which he calls mercy “love’s second name.” It is not surprising then that he later, on April 30 2000, at the canonization ceremony of St. Faustina, designated the Easter Octave, Divine Mercy Sunday.

It is fitting that Divine Mercy is a continuation of Easter because of its inherently Paschal and Eucharistic imagery. In the Divine Mercy image, Jesus is pictured with two rays of light coming from His heart, one red and one white. These depict the blood and water, which flowed forth from His heart after He was pierced by a lance on the Cross. The red ray of light reminds us of the blood of the Cross, and the blood of the Eucharist; whereas, the white ray of light reminds us of the waters that flowed from His pierced-side, and the waters of Baptism, and the gift of the Holy Spirit. The image embodies the Paschal and Eucharistic mysteries.

In the Divine Mercy Chaplet and Novena there are similar Paschal and Eucharistic overtones. In the Divine Mercy prayers we offer up to the Father, the “Body and Blood, Soul and Divinity” of Our Lord Jesus Christ, “in atonement for our sins and for those of the whole world.” This hearkens us back to Holy Thursday, when Jesus instituted the first Mass, offering up His Body and Blood in the Eucharist; and then, on Good Friday, He suffered Bodily and Spiritually in His Passion and Crucifixion. The Divine Mercy prayers walk us through this same prayer language in Paschal and Eucharistic imagery. This is why we pray “For the sake of His sorrowful Passion, have mercy upon us and the whole world,” for through His suffering, we have gained mercy. The Divine Mercy prayers encapsulate the Paschal mystery and the Eucharistic offering.

Therefore, we continue to celebrate the Paschal and Eucharistic mysteries in these eight days of Easter, culminating with the Easter Octave of Divine Mercy Sunday. Christ has promised us great mercies if we observe the Feast of Divine Mercy. As Jesus told St. Faustina, “I want to grant a complete pardon to the souls that will go to Confession and receive Holy Communion on the feast of My mercy.” This is a particularly great indulgence promised by Jesus for the complete remission of our sins and punishment. So, as we celebrate Easter, let us recall the spark that came from Poland with Sts. Faustina and Pope John Paul II, and put mercy into action by dedicating ourselves to the devotions associated with its message: the image of Divine Mercy, the Chaplet of Divine Mercy, the Novena of Divine Mercy, and the Sunday of Divine Mercy. Easter Sunday is not the end of the Church’s celebration. It is the beginning of the full Octave of Easter. Let us celebrate all eight days of this feast, all the way to Divine Mercy Sunday. How fitting it is, especially this Jubilee year, the Holy Year of Mercy.

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